1 



{library OF CONGRESS.? 

^ ' ^ # ^» 

I UNITED STATES OF AMERICA. | 



This valuable Library, containing 1*80 volumes, was 
presented to the Washingtox Library, of which Dr. 
Laurie was one of the founders, by his step son, Dr. 
James C. Hall, March 3. 1858. 



THE 



CHRISTIAN'S MONITOR. 



Friiited by Balfour and Clarke*. 
^Edinbuigb, ^d^. 



THE 

CHRISTIAN'S MONITOR : 

OR 

CHIEFLY INTENBEfik 

TO ILLtrSTRATE AND EECOMMENB SCRIPTURE 
PRINCIPLE AND PRACTICE. 



BY WILLIAM SCHAW, 

MINISTER OF THE GOSPEL, Al^fi- 



False religion in all ages hates the Ught, and supports h^-self t)y persecution, 
not by instruction : while the real truth as it is in Jesus always c(me& to the 
light of Scripture y and exhibits that light plainly to the world by reading 
and expounding the Sacred Volumej whence alone she derives her autho- 
rity, — MUn€r. 



EDINBURGH: J 

PRINTED FOR 

DAVID BROWN, SOUTH ST. ANDREW's STREET, 
AND OGLE, DUNCAN, Sc CO. LONDON. 



1821. 



PREFACE. 



The author is aware that religious pub- 
lications are not the most suited to the pre- 
vailing taste of the age, but of this 07ie 
iJiing he is fully persuaded^ that when 
founded on the word of God, and illustra- 
tive of its high origin and sacred contents, 
they are the best calculated to promote 
both the present and the future welfare of 
mankind. At a time when the spirit oi 
infidelity is bold and daring — when blas- 
phemous errors are published and indus- 
triously circulated in various parts of the 
kingdom — when the dangerous tenets and 
superstitions of Popery seem also to be 
spreading around us, it becomes a season- 



VI 



PREFACE. 



able and important duty, to use all proper 
means of counteracting their baneful in- 
fluence, and of arresting their alarming 
progress. It is not his purpose, in this 
small volume, to enter the field of contro- 
versy — to attempt any elaborate discussion 
of the authority and evidences of divine 
revelation, or of the grand peculiar doc- 
trines of Christianity ; though his abilities 
were equal to the task, this, having been 
so successfully accomplished by not a few 
eminent for genius, talent, learning, and 
piety, whose celebrated works are well 
known to the religious public, he would 
deem, at present, altogether unnecessary. 
His intention is plainly to show the gene- 
ral practical application of these truths, 
and particularly to hold up prominently to 
View the leading principles by which Pro- 
testants are distinguished — that the Holy 
Scripture is the only standard, according to 
which the sentiments of every man ought 
to be formed, and his conduct regulated ; 
and that it is his indispensable duty to ex^ 
ercise the right of private judgment, to 



PREFACE. 



vii 



examine and to decide for himself, in all 
matters of faith and practice. 

The following Discourses were composed^ 
and preached in the ordinary course of the 
author's ministry, at considerable inter- 
vals ; and this may account for any slight 
coincidence of thought or expression which 
may occasionally occur, and which he was 
not exceedingly anxious to avoid, because 
he considered it not improper, if it served 
more fully to illustrate to the understand- 
ing, or more deeply to impress on the heart, 
any of the important and interesting truths 
which were designed to pervade them. They 
are selected, not in order to form any sys- 
tematic arrangement of doctrines or of 
precepts, but in a miscellaneous manner, 
to elucidate the great principles which are 
absolutely necessary to the constitution of 
the Christian character — principles essen- 
tial to all that is valuable in piety and in 
virtue; also to recommend the Christian 
religion by exhibiting its truth, and the 
happiness of those who sincerely believe it. 
If their publication should prove the means 



PREFACE, 



of rendering the Scriptures more highly 
esteemed, and more diligently improved by 
his readers in general, and particularly by 
the members of his own congregation, for 
whose benefit they were originally intend- 
ed — of exciting among them a spirit of re- 
ligious inquiry — of instructing the ignorant 
— of encouraging the timid — of establishing 
the wavering — of affording them any assist- 
ance in contending earnestly for the faith 
once delivered unto the saints — in giving a 
reason of their hope — and in adorning the 
doctrine of God their Saviour in all things 
— the ends which he had in view will be ac- 
complished. For these important purposes, 
it is his sincere and earnest prayer unto 
the " Father of lights," that the perusal 
of them may be accompanied by the teach- 
ing of the Spirit of wisdom and reve- 
lation." 



Ayr^ Sept. 1, 1821. 



CONTENTS. 



Page 

DISCOURSE I. 

On the Duty of Christians to prove their Principles, 
Profession, and Conduct. 

1 THESS. i. 21. 

Prove all things/* . , . 1 

DISCOURSE II. 

On the Advantages resulting to Christians from 
proving their Principles, Profession, and Conduct. 

1 THESS. i. 21. 

Prove all things/' ... 24 

DISCOURSE III. 
On the Defence of the Christian's Hope. 
1 PETER iii. 15. 

Be ready always to give an answer to every man that 
asketh youy a reason of the hope that is in you, with 
meekness and fear" .... 43 



X 



COKTEKTS. 



DISCOURSE IV- 

Qn the Testimony of Christ, and the Duty of his 
Disciples not to be Ashamed of it* 

2 TIMOTHY i 8. 
Be not thou ashamed of the testimm^ of our Lord,*' 

DISCOURSE V. 

On the Cause of God, and the Manner in whicb 
it is Pleaded. 

PSALM Ixxiv. 22. 
*^ Arise ^ O God^ plead thine own cause,'*' » 9S 

DISCOURSE VI. 
On the Standard of the Christian Character.. 

GALATIAXS vi. 16. 

As many as walk according to this rule, peace be on 
them, and mercyj and upon the Israel of God," 1^ 

DISCOURSE VII. 

On the Duty of Christians to avoid Sin in all its 
Forms. 

1 THESS. V. 22. 

Abstain from all appearance of evil/* - ' la» 



Page 

DISCOURSE VIIL 
^CXn the Means to be Used m Avoiding Sin. 

* Abstain fr(m all u^aranee of evil/* - 1 7 i 

DISCOURSE IX. 
Christ as an Illustrious Conqueror over all ^his 
"Enemies; 
ISAIAH Ixiii. 1. 

"^^ 'Who is this that eomethfrom Edom, with dyed gar^ 
menis from Bozrah f This that is glorious in his 
apparel, travelling in the greatness of his strength f 
yf that speak in righteousness, mighfy to save/* 1^5 

DISCOURSE X. 

^On the Second Coming of our Saviour, the final de« 
cisive proof of the Truth of Chrfetianity. 

^ARK xiv. 6t, 

Again the high^priest asked him, and said unto hiin. 
Art thou ihe Christ the Son of the Blessed ? And 
Hesus said, I am: And ye shall see the Son (f Man 
sitting on ihe right hand of power, and coming in ihe 
'dmds of heaven," . * • 

DI SCOURSE XL 
•^n Jehovah the Christian's <jo3» 
PSALM xlviii. 14. 
Whis G&d is our <God for ever and ever/* , 



Xii CONTENTS. 

Page. 

DISCOURSE XIL 

On the Future Happiness of the Righteous. 

PSALM xvii. 15. 
As for me, I will behold thy face in righteoitsness ; I 
shall he satisfied when I awake with thy likeness,''' 265 



ERRATA. 

Page 8, line 24, a comma should be after discover 

— 11, Hne 27, a comma should be after is 

' 36, line 12, a point of interrogation should be after just 

— 77, the Scripture references at the foot should be marked at 

the 9th line, after Lord, and not at the 29th line, after 
ove 

' 170, line 11, for pupose read purpose 

— 178, line 11, /or crminal read criminal 



/ 



DISCOUKSE I. 



ON THE DUTY OF CHRISTIANS TO PROVE THEIR 
PRINCIPLES, PROFESSION, AND CONDUCT. 



1 THESS. i. 21. 

" Prove all thmgs.^' 
PART I. 

The land in which we live has been distinguish- 
ed by the name of Christian; and, indeed, among its 
inhabitants, there is, in general, a profession of 
Christianity. Amidst all the diversity of rank, ta- 
lent, station, and occupation — of private sentiment 
and public conduct, there are comparatively few 
but unite in claiming an external connexion with 
some church or association of Christians. There is, 
however, considering them even in this light, to be 
seen a striking contrast of character. Some there 
are who seem to be entire strangers to the exercise 
of reason in matters of religion ; being born, bap- 

B 



'2 



DISCOURSE I. 



Uzcdy and educated in the bosom of a church, with- 
out thought or reflection, assume the profession of 
^vhich their fathers have set them the example. But 
there are others who boast of their freedom of inquiry, 
are fond of innovation, who sound the alarm against 
all ancient systems, as if, founded in ignorance, and 
reared by superstition, they must totter and fall into 
ruin — -who have dared to avow that the Scriptures 
themselves do not contain the grand peculiar doc- 
trines of Christianity, and, with lawless criticism, 
by false and presumptuous reasoning, divest them 
of all their glory and all their suitableness as a re- 
velation of the gracious purpose of God to the fallen 
children of men. It becomes therefore proper and 
necessary to warn you against both of these ex- 
tremes. Beware of being mere simpletons in 
religion ; believing as others have done, whose 
character you admire, or whose memory you vene- 
rate, without examining into the grounds of your 
faith. Be equally on your guard, lest you do hom- 
age to a pride of understanding, or follow the im- 
pulse of your own unhallowed passions, instead of 
obeying the dictates of the Holy Spirit of God. 
Seriously attend to the exhortation of the Apostle, 
prove all things ; hold fast that which is good."** 
Prove all things."' This exhortation is so ex- 
tensive in its application as plainly to intimate^ 
that there is nothing we ought to receive as a prin- 
ciple of faith, or a rule of conduct, which we have 
not previously examined and found to be good. Im- 
|>licit f^ith is unworthy of the mau,^ for it i& acting 



DISCOURSE I. 



3 



beneath the dignity of our rational nature ; it is un- 
worthy of the Christian;, for it is a faith without evi- 
dence, deserves not the name, and^ like the hypo- 
crite*'s hope, shall perish.*" 

You will easily perceive, my brethren, that this 
subject is of the first importance, and in which you 
ought to feel the deepest interest. By bestowing on 
it that devout and earnest attention which it me- 
rits, it will be useful, by the blessing of God, in 
rousing you to activity and diligence in examining 
into the grounds of your religious belief — in fortify- 
ing you against the attacks of those enemies who 
arelabouring to destroy the foundation of your hope — 
in teaching you to escape the artifices by which the 
ignorant and unwary are often deceived — and ena- 
bling you " earnestly to contend for the faith once 
delivered unto the saints.''^ It will at least be a 
source of satisfaction to your own minds, that you 
have maturely considered the subject, and have at- 
tained the conviction that you are Christians^ not 
from accident — the prejudices of education — com- 
pliance with custom — the influence of example— 
but because you have rational evidence of the truth 
of your creed and confession, and know the cer- 
tainty of those things in which you have been in- 
structed."' 

In the illustration of this subject, I shall Jirst 
mention a few of those things which you ought to 
prove; and, secondly^ point out some of the advan- 
tages resulting from this proof, which should ope- 
rate as motives to the practice of the duty. 
b2 



4 



PISCOURSE I. 



I. I shall lYiGntlon a few of those things which 
you ought to prove. 

Prove all tilings^ What a great multitude 
of particulars are here included ! It would be equal- 
ly tedious and diiEcult to enumerate them, nor is 
this necessary ; all that is here proposed, is to select 
a few of the most important and interesting. 

1 . Prove the Scriptures to be the word of God. 
Ik not surprised, my brethren, when you are 
called to prove the Scriptures; for though they 
are the standard or t<^st bv which all matters re- 
specting religion and morals ought to be tried, you 
are not required to receive them as a communication 
from heaven without evidence. Has not their in- 
spiration been denied by deists In every age ? and 
if you receive them as the word of God, without ex- 
amination, without proof, what better are you, not- 
withstanding your superior advantages or boasted 
professions, than the Brahmin, who claims the Shas- 
tsr for his Eible ; or the Musselman, who takes the 
Koran for his Bible ? 

The province of reason in matters of religion, 
ought to l;e carefully ascertained by us, and proper- 
ly guarded, that we may wipe off the foul calumny 
that hath been thrown upon us by the enemies of 
our faith, that we tal^e every thing for granted. — 
From our ov.n experience, observation, and the 
history of all heathen nations, being fully convinced 
cf the necessity of a supernatural revelation, to show- 
to our guilty, miserable race, the only way of being 
restored to the divine fa^cur5 and to the enjoyment of 



DISCOUIISE I. 



5 



Jmpplness, we ought to examine, with the utmost 
diliorence and care, into the claims which this reve- 
lation hath to our belief. It is the legitimate ex- 
ercise of reason to study the evidences of the ia- 
spiration of the Scriptures. These are many and 
various ; and ail that at present can be attempted, 
is merely to state the chief of them, to assist your 
i-ecoUcction, and to afford materials for useful rciiec- 
tion. 

The external evidences of the inspiration of the 
Scriptures, are prophecy and miraclCsS. The pro- 
phecies in the word of God are exceedingly nume- 
rous, and greatly diversified, and the exact accom- 
plishment of many of them by past events, while 
it encourages the hope that the rest will be fulfilled 
in due time, irresistibly proves, that the book which 
contains them comes from the omniscient, the al- 
mighty Being, who knows the end from the begin- 
ning, and whose agency pervades all the movements 
of the natural and moral world, directs and over- 
rules them for the development of his purposes. 
As the distinguishing character of divine revelation 
is the exhibition of a Saviour to sinners of the hu- 
man race, you ought, in a particular manner, to ex- 
amine those predictions or promises which relate to 
the incarnation, obedience, suffering, and glory of 
the Son of God, and to mark their accomplishment 
in Jesus, who was born of the virgin, was a man of 
sorrows and acquainted with grief, expired upon a 
cross, and is now exalted to the throne of God. The 
ferce of this " great argument^' has been so severely 



DISCOURSE I, 



felt by some of the adversaries of our religion, that 
they have boldly asserted, without the least shadow 
of proof ; nay, in opposition to the clearest proof, 
even their most particular and exact fulfilment, that 
the prophecies were written after the events. But 
such a declaration, so unreasonable and presump- 
tuous, can only be regarded as a striking ac- 
knowledgment, that the ground which they have 
taken is untenable, and therefore tends the more 
to confirm your faith in the testimony of Jesus, 
which is the spirit of prophecy.**' 

To prophecy, let another external evidence of the 
inspiration of the Scriptures be added, namely, mi- 
racles. The revelation itself being supernatural, 
may be regarded, in its great and characteristic fea- 
tures, to be altogether miraculous. Behold the many 
wonders that God hath wrought, immediately by 
his own omnipotent arm, in behalf of Israel, his 
people, which loudly proclaimed that he had cho- 
sen them for himself to show forth his praise''' — 
that He, who was their King, was the sovereign of 
the universe — that he could suspend the laws of na^ 
ture at his pleasure, that he could give them, and 
continue with them, the symbols of his peculiar pre- 
sence — and that, while he concealed from them a 
glory that they could not behold without being 
overwhelmed, favoured them, at the same time, 
with such signs of it as were well calculated to strike 
the senses, and to impress the mind with solemn 
awe and reverence of his majesty. Moses, with his 
wonder-working rod, showed that Jehovah was with 



1) IS COURSE I. 



7 



him. Other prophets performed miracles by the 
power of God, and in like manner the apostles, in 
confirmation of the truth of their doctrine and mis- 
sion. Thus, the principal writers of the Scriptures 
carried along with them sufficient attestations of their 
divine commission, and clearly manifested thati 
they derived their communications from heaven. 
But, above all, the novelty, the variety, the benig- 
nity, and the grandeur of our Saviour's miracles, 
which he performed, not as an instrument in the 
hand of his Father, but by his own almighty power, 
fully proved him to be the true Messiah, and the 
Son of God, and therefore the book, the peculiar 
glory of which is to reveal him, to be the word of 
God. 

The combined evidence of prophecy and mira- 
cles should first be examined, and being satisfied 
that they arc amply sufficient to prove the Scrip- 
tures to be a divine communication to us, we are 
then to endeavour to ascertain their meaning, and 
are bound to believe the doctrines and precepts which 
they contain, though they should not be conform- 
able to the dictates of our imperfect fallen reason, 
or depraved inclinations. 

But, though the writers of the Scriptures were in- 
spired, under infallible direction ; though not only 
the sentiments, but the words, were dictated to them 
by the Holy Spirit, which were necessary to their 
being most proper and expressive, necessary to that 
accuracy and perfection which we have reason to 

B 4i 



8 



DISCOURSE I. 



expect in a communication from God — though the 
original writings were thus perfect and infallible, yet 
it is possible that mistakes might have crept in, 
through the carelessness of transcribers, or errors 
been introduced by evil designing men, to favour 
the creed or the conduct of impostors : It is also 
possible that they might have been lost amidst the 
wrecks of time, or so mutilated as to be unfit to 
serve the purposes for which they were designed. 
But the watchful care of providence, in their pre- 
servation, whilst many thousand volumes, of less 
ancient date, are entirely destroyed — his employing 
men to transcribe them with the utmost fidelity, 
though not immediately under that impulse of the 
Spirit which peculiarly belonged to the original 
writers — and his transmitting them to us, in that 
purity and completeness which they still evidently 
possess, are not the least of those wonderful circum- 
stances which corroborate the more direct proofs of 
their divine origin. If, however, we could find in 
them any positive and palpable contradictions, any 
atheistical principle taught^ or obvious immorality 
sanctioned, that the light of nature itself is suffici- 
ent to discover^ these parts, notwithstanding the ex<. 
ternal evidence with which the whole is supported, 
we would be obliged to reject as a communication 
from God, to consider as introduced by erring or 
wicked men ; and this rejection would go far to in- 
validate the high authority of the rest, for it "would 
be left entirely to ourselves to judge what is true 



DISCOURSE r. 



9 



and what is false, to distinguish between what is hu- 
man and what is divine. Bat there is no such in- 
vasion made by the daring hand of imposition on the 
sacred Scriptures, \7hich would degrade them from 
the pre-eminent rank they deservedly hold as the 
perfect standard of truth and duty, and thus 'would 
frustrate the infinitely important ends for which 
they were originally intended, because their inter- 
nal evidence exactly corresponds with the externa!, 
and, when united, form a most complete proof of 
their inspiration. 

What do the Scriptures contain ? Are ihere not 
many mysteries in them, which the reason of man 
could never have discovered, and even when reveal- 
ed, is utterly unable to comprehend ? This, how- 
ever, instead of being an objection against their in- 
spiration, as some have zealously contended, is ra- 
ther an argument for it ; for surely it could not have 
entered into the heart of man to conceive them. 
How then could they be revealed to us, but by 
Him whose thoughts are not as our thoughts 
And if these doctrines be incomprehensible to us, 
how^ can w^e judge of them, and say that they are 
contrary to reason ? The purity of the Scriptural 
system of morals is altogether unrivalled, which 
plainly demonstrates that it is one of those good and 
])erfect gifts which came down from the Father 
of lights." The important purposes that the word 
of God serves, even to exalt his glory in the highest ; 
to humble the pride of man ; to display the riches of 
sovereign gr^ce in the salvation of sinners ; the sim-. 
B 5 



10 



DISCOURSE r. 



plicity, perspicuity, beauty and sublimity of its 
style ; the connexion and harmony of all its parts ; 
the wonderful power that it possesses, when accom- 
panied by the Spirit, for enlightening the eyes of 
the blinded understanding, for making wise the sim- 
ple, for changing the temper of the most obdurate 
sinner, for rejoicing the heart of the most feeble and 
dejected saint, all concur in exhibiting irrefragable 
proofs that the law of the Lord is perfect,"" that 
all Scripture is given by inspiration of God, and 
is profitable for doctrine, for reproof, for correction, 
for instruction in righteousness ; that the man of God 
may be perfect, throughly furnished unto all good 
works."" It was a saying of a man of great lite- 
rary eminence, which well deserves to be remem- 
bered, ^' I have regularly and attentively read the 
Holy Scriptures, and am of opinion, that the vo- 
lume, independently of its divine origin^, contains 
more sublimity and beauty, more pure morality, im- 
portant history, and finer strains of poetry and elo- 
quence, than can be collected from all other books, 
in whatever age or language they may have been 
composed*/^ 

Being satisfied with the accumulated evidence 
which the Scriptures afford, that they are the word 
of God, you are to exercise your reason, in endea- 
vouring to ascertain their meaning, by comparing 
spiritual things with spiritual ;""* and by availing 
yourselves of every other aid within the compass of 



* Sir William Jones. 



DISCOURSE I. 



11 



your power. Those who are acquainted w^ith the 
original languages, are doubtless more qualified than 
others, for examining the various readings of diffe- 
rent passages, w^ith a view to determine what is 
the true reading, and its signification, and, for these 
purposes, can consult the critical works of the learn- 
ed, which are sealed to many ; but it is a great con- 
solation to the plain illiterate Christian, that none 
of those readings, in the smallest degree, affect any 
of the leading doctrines or precepts contained in 
our excellent and unrivalled translation. 

Whilst you ought to exercise your reason, ia en- 
deavouring to ascertain what is the true meaning of 
Scripture, you are not to reject doctrines or facts 
because your understanding may not be able to com- 
prehend them, or because questions may be propos- 
ed concerning them, which you are unable to solve, 
and receive those only which seem to be plain and 
easily understood ; but you are to receive both, on 
the testimony of God, who cannot lie; for if we re- 
ceive " the witness of man, the witness of God is 
greater." It is not the province of reason to pro- 
nounce judgment on the truth or falsehood of what 
is contained in the Scriptures, according to our own 
conceptions of what is right, for this would be to 
erect the authority of our own reason, weak and de- 
praved as it i^above that of revelation, to render void 
the external evidences with which they are supported, 
to reduce them to a level with human compositions, 
and thus to cast them down from their excellency, 



12 



DISCOURSE I. 



as the only standard by which we are to judge of 
every matter of faith or of practice*. 

* It is the legitimate province of reason to mark the uecessarr 
consequences, or to deduce proper conclusions, from the doctrines 
or facts stated in the word of God. And it is an excellent rule 
for the interpretation of Scripture, which ought to be observed, 
that we are net to make difficult passages speak a language, or in- 
fer from them any doctrine, different from what is contained in other 
passages which are plain and easy to be understood. On the con- 
trary, we ought to employ these as a key for opening up those 
which are more intricate or perplexed. An example occurs, which 

1 here introduce, not merely for the illustration cf this single 
point, but because it bears on the subject before us. It is written, 

2 Pet. 1. 20. — " No prophecy of the Scripture is of any private in- 
terpretation.'^ From this passage the Roman Catholics main- 
t^n, that the laity or illiterate, are not to read or study the Scrip- 
tms for themselves, but ought implicitly to receive them according 
I) the interpretations of Priests, of Councils, or of Popes. Were 
this conclusion admitted, what would be the consequence ? ** Our 
faith would stand in the wisdom of men, and not in the power of 
God." But the duty of every Christian to search the Scriptures 
for himself, is plainly inculcated in several passages — John v. 39. 
Mark iv. 24. 1 Cor. x. 15. 1 John iv. 1. And the Jews at Be- 
rea are recommended as more noble, more candid and open to con- 
yiction, than those at Thessalonica, in that they searched the Scrip* 
tures daily, whether the things spoken by the Apostles were agree- 
able to the word of inspiration, which they had received, and in 
which they were previously instructed, Acts xvii. 11. Whatever, 
therefore, be the precise meaning of the difficult passage to which 
we have referred, it must be different from that which has been 
stated, for it cannot be supposed to favour a tenet which would be 
subversive of a plain, fundamentid precept of Christianity, \yhilst 
we are to exercise our reason to ascertain what are the grand and 
leading principles clearly taught in the Scriptures, we are, in no 
instance, to draw, in opposition to them, any conclusion from ob- 
scure passages. Having proved the Scriptures to be the word of 



DISCOURSE 1. 



13 



2. Prove the principles which, as Christians, you 
profess. 

You ])rofess to be friends of the reformation from 

God, they must be consistent with thembelves, and we are to prove 
all things by this infallible standard. 

It is, no doubt, an important step gained, to be able to demon, 
slrate, that a difficult passage of Scripture cannot be brought for- 
ward to support the peculiar tenets of a party, v/ithout contradict- 
ing many plain passages ; we are not, however, to rest satisfit-d 
with a negative interpretation, but ought to endeavour to ascertain 
positively what is its true signification. For this purpose, it is a 
good rule to be followed, that we study first to understand what is 
the most obvious and usual meaning of the words, viewed in con- 
nexion with the context. Thus, for instance, in the passage for- 
merly quoted, (2 Pet. i. 20.) although it is foreign to my present 
purpose to enter at large into any critical discussion of it, it may 
not be improper to state, that the words, private interpretation,'* 
which create the principal difliculty, ought to be particularly exa- 
mined, in order to ascertain their meaning. The word " l^ixs,'* 
in the original, rendered private, properly signifies, of one's oz&n, 
and ** #^r;Xt;^gi<;,-" has been by some translated, incitatim or sug- 
gestion^ and by others, intetyretation. By writers of respectable 
authority, it is to be found used in both sen^jcs. Agreeably to the 
first of these versions, the meaning will be, that no prophecy of 
Scripture is according to the private views or suggestions of the 
Eacred penmen — it did not proceed from their own invention, 
judgment, or feelings; nor was this possible, for many of the 
prophecies they did not understand at the very time they were 
committing them to writing. 1 Pet. i. 10, 11. According to the 
otlier rendering of the word, which appears to be the most com- 
mon, as in our translation, the meaning will be, that no proj)liecy 
of Scripture is of one's own explanation, opening up, or unfolding. 
As it proceeds from the inspiration of the divine Spirit, so its true 
sense must be made known to us by his teaching. He only perfectly 
understands his own words, and he only can make us properly to un- 
derstand them. As the sentiments they express are not the oiFspring 



14 



DISCOURSE I. 



Popery. You therefore declare, as the celebrated 
Chillingworth observed, " that the Bible alone is 
the religion of a Protestant that having examin- 
ed the evidences of its inspiration, you received it as 
the word of God, and therefore you refuse to adopt 
human testimony, human tradition or decrees, as of 
equal authority with the Scripture. For this alone 
you have received as the infallible standard to which 
you appeal, by which you judge and decide in all 
matters of religion ; and therefore you testify against 
the idolatries, the errors and superstitions of the 
Ilomish church, as obviously contrary to it, and al- 
together subversive of its peculiar doctrines and pre- 
cepts. 

But it is an expression too indefinite for a church 

of the human mind, a knowledge of them cannot be attained by the 
mere exercise of human faculties. This is a doctrine plainly taught in 
other passages of Scripture. 1 Pet. i. 12. 1 Cor. ii. 9— -14. These two 
senses, which I have mentioned, are not inconsistent, but are closely 
connected ; the one seems to imply the other. The first, however, 
may be chiefly intended, being most obviously supported by the 
context. The object of the Apostle is to show that the Scriptures 
merit our greatest attention and most cordial reception, that we 
should bring to the study and improvement of them, a reverential 
and docile spirit, for it is a first principle, in which we should be 
firmly established, that they are not doubtful oracles, because in 
them God and not man speaks to us. It is essential to the very 
commencement of true knowledge, to be instructed that the faith 
we owe to the testimony of God, we are to give to what is declared , 
by his prophets, because they dared not to speak any thing of them- 
selves, but followed the impulse of the unerring Spirit as their guide. 
*♦ For the prophecy came not, in old time, by the will of man, but 
holy men of God spake as they were moved by the Holy GhosU** 

S 



DISCOURSE I. 



15 



to use, that the Scriptures alone contain their prin- 
ciples, without further explanation; for there is a 
great diversity, and even contrariety of sentiment, 
even among Protestants, with regard to some of the 
leading truths which they contain; and thus^ on this 
general ground, persons may professedly unite in 
one communion who are of the most discordant prin- 
ciples. It therefore becomes highly proper, and 
even necessary, that a church should explicitly state 
and publish what her sentiments are with respect to 
the great doctrines and precepts of the word of God. 
Confessions of Faith have accordingly obtained among 
the reformed churches. Those Confessions, how- 
ever, are considered, not as inspired, or of equal au- 
thority with the word of God, but only as exhibi- 
tions to themselves and to the world, how they un- 
derstand this infallible standard, that all may judge 
whether they are founded upon it, and whether they 
can conscientiously adopt them as the confession of 
their faith. 

Now, what are the principles which you, as Chris- 
tians, have adopted ? You profess to adhere to the 
subordinate standards, as they have been called, 
of the Church of Scotland, as containing your 
sentiments and belief with regard to the leading 
doctrines and precepts of Scripture, the form of 
worship, government, and discipline. This is 
your profession, when you become members of this 
church, and you especially who are parents have 
pai'ticularly and solemnly resolved, when you dedi- 
cated your children to God in baptism^ to ad- 



16 



DISCOUKSE I. 



here to these principles. Is it right, then, in any 
of you, to make this profession before you have care-^ 
fully and maturely examined, whether they be agree- 
able to the word of God? How unreasonable and 
foolish is it in any man to profess a system of reli- 
gious principles, the truth of which he has never 
proved, and which he does not know on proper evi- 
dence whether they be scriptural or not ! Far be it 
from me to cherish a spirit of party or of faction, to 
declaim against any denomination of Christians; but 
surely truth and propriety require that I should 
remind those who are members of this church, that 
you profess to have separated from the communion 
of the national church, for reasons that you deem sa- 
tisfactory. But have you maturely examined thenv 
and found them to be amply suflScient to justify your 
conduct? Are you fully convinced, that it is your duty 
to do all in your power, both by instruction and ex- 
ample, to maintain the right of the Christian peo- 
ple to elect their own pastors ; to preserve purity of 
doctrine and discipline ; to support consistency, in 
not deviating in practice from professed principles ? 
You are not to rest satisfied with adopting the creed 
and testimony of your fathers in the Secession be- 
cause their characters were respectable, or because 
thepartwhich they acted was, on the whole, honourable 
and judicious ; but you are to examine, and prove 
for yourselves, whether that creed or that testimony 
be supported by the Scriptures of truth. To the 
law and to the testimony, if they speak not accord* 



DISCOURSE I, 



17 



ing to this word, it is because there is no light m 
them." 

Some there are, it is to be feared, vvho have no 
other reason for remaining in the established church 
than that their forefathers, who were pious and 
good men, did so before them ; and there are others 
who continue in the Secession church, precisely for 
the same reason. But is this either rational or scrip-, 
tural ? Is this proving all things ? If our venerable 
ancestors had acted in this manner, should we not 
all, to this day, have been involved in the darkness 
of Popery ? Religion is a personal concern, each 
hath an individual interest in it. The faith and the 
profession of others, however good, will not avail us 
unless we judge for ourselves, and make it our own 
faith and our own profession. We are to be- 
lieve for ourselves, to profess for ourselves ; and every 
one of us must give an account of himself to God, 
for the religious principles he hath adopted, and the 
religious profession he hath made. It is a very 
small matter that I should be judged of you, or of 
man's judgment; yea, I judge not mine own self, but 
he that judgeth me is the Lord.*" 

3. Prove your profession of religion whether it be 
genuine or not. 

It is certainly not a matter of small consequence 
to what denomination of Christians you belong, for 
it is your bounden duty to attach yourselves to that 
church whose professed principles, and correspond- 
ing practice, you are, after mature deliberation, fuU 
iy persuaded in your own minds are most agreeable 



18 



DISCOURSE I. 



to the word of" Grod. This is the way in which you 
ought to walk, as best calculated to promote the hap- 
piness of your own souls, and the interests of truth 
and holiness in th^ world. It is not sufficient to 
affirm that you may be pious, and saved at last, 
in connexion with any Christian society. Who will 
deny that it is possible to be saved in communion 
with the Romish church ? but will this prove that 
a secession from that church did not become abso- 
lutely necessary ? If it do, then a sentence of con- 
demnation must be pronounced on those celebrated 
reformers, to whose wise counsels, magnanimous ex- 
ertions, and heroic sufferings, under Providence, we 
are indebted for the civil and religious liberty which 
we enjoy. But while we thus argue, at the same 
time we maintain that you may have a visible con* 
nexion with the purest church on earth, and yet not 
be true Christians; and if you depend for your 
acceptance with God, on the superior excellence of 
your external privileges, you have reason to draw 
an unfavourable conclusion with respect to your cha- 
racter. It is, therefore, of the utmost importance 
that you try yourselves with regard to the sincerity 
of your profession. " Examine yourselves whether 
ye be in the faith, prove your own selves, know you 
not your own selves that Christ Jesus is in you, ex« 
cept ye be reprobates."" 

You may believe the Scriptures to be the word 
of God on rational evidence, — you may profess 
principles which you have proved to be agreeable 
to this standard, — ^you may make a profession of 



DISCOURSE I. 



19 



this faith, — and your fellow- worshippers, judging 
from appearances, may esteem you as Christians of 
the first order, when you are really nothing but hy- 
pocrites in the sight of God. It is necessary to 
your profession of religion being genuine, that you 
have seen the evidence of the truth by the de- 
monstration of the Spirit,^' and that you have ex- 
perienced the transforming influence of his power 
on your hearts. This is a peculiar kind of evi- 
dence, which is most satisfactory and delightful to 
its happy possessor. The blind man, devoid of all 
learning and refinement, whose eyes our Lord open- 
ed, when interrogated by the Jewish Sanhedrim 
about the person who wrought the miracle, in oppo- 
sition to all their sophistry and threats, insisted, 
%vith great firmness and consistency, and with much 
reason too, " this one thing I know, that whereas 
I was blind, now I see.*" In like manner, the 
most illiterate of the disciples of Jesus, whose 
mind is spiritually enlightened, and whose soul is 
effectually turned from the love and practice of sin, 
to his duty and his happiness, will despise a thou- 
sand subtle objections that may be urged against 
that gospel, which hath been the means of produc- 
ing in him such a great and glorious change ; and 
though the cross of Christ be " to the Jews a stumb- 
ling block, and to the Greeks foolishness,'' yet with 
this experience of its saving energy, he will honour 
it in the midst of ridicule and contempt, as the 
power of God, and the wisdom of God.**' Though 
the miraculous gifts of the Spirit have ceased to be 



^0 



DISCOURSE I. 



tommunicated to tlie church, because they arc novr 
unnecessary, yet " he who belie veth hath still the 
witness in himself."' And whilst the Divine Spirit, 
by enlightening, sanctifying, strengthening, and 
comforthig influences, witnesseth with his spirit, 
that he is a child of God, he can sooner doubt 
of his existence, than not be persuaded that the 
word by which " he is begotten again unto a lively 
hope,'''' is indeed living and incorruptible. And 
there are seasons of urgent temptation and severe 
conflict, in which the most learned^ as well as the 
most illiterate, will find this to be a source of their 
sweetest consolation and noblest support. It must, 
however, be admitted, that this glorious kind of evi- 
dence, like <^ the white stone in which there was a 
new name written, no man knows but he who hath 
received it.**^ " Sceptics may wrangle," says an 
elegant writer, ^' and mockers may blaspheme, but 
the pious man knows, by evidence too sublime for 
their comprehension, that his affections are not mis- 
placed, and that his hopes shall not be disappointed ; 
by evidence which, to every sound mind, is fully 
satisfactory; but which, to the humble and tender- 
hearted, is altogether overwhelming, irresistible, 
and divine 

4. Prove your conduct. 
Let every man prove his own work.'" The 
principles of religion which you profess may be 
good, but if you habitually contradict them by 



* Dr. Beattic 



Pf&COORSE I. 



21 



your conduct, your profession is vain. There is a 
strong disposition in mankind to judge the charac- 
ter of their neighbours, while their own is suffered 
to pass without any severe scrutiny. This is an 
evil that cannot be too much reprobated, or tco 
carefully avoided. It is your ox€n conduct you 
ought chiefly to bring to the test, that you may 
decide your character. You are to judge whe- 
ther your works of piety or of morality be conform- 
able to the letter of the divine law ; for if they be not, 
though they may appear in your own eyes proper, 
expedient, or useful, they must be condemned, be- 
cause it is not your own opinion that is the standard. 
The word of God you are, on every occasion, to 
take for a lamp to your feet, and a light to your 
path." 

You are also better qualified to judge of your own 
character than that of your neighbour ; for it is his 
conduct, and only a part of it, that can pass un- 
der your review : the principles from which it 
proceeds are concealed from you — you cannot trace 
the movements, or mark the distinguishing features 
of his soul. If his conversation be such as becom- 
eth the gospel, you are, according to the law of 
charity, bound to determine favourably of him, 
though your judgment* cannot positively decide his 
character. It is not your province, to judge the heart 
of your brother, but you ought to judge your own. 
You are not to conclude that all is right with you, 
because your outward deportment may, in general, 
be such as the law of God requires ; for this is not 



23 



DISCOURSE 



all that it requires ; it is spiritual, extending to the 
thoughts and intents of the heart.^' It demands not 
only uprightness of external conduct, but also truth 
in the inward part — not only the worship of God in 
his ordinances, but love to God — not only deeds of 
justice and of charity to man, but love to man. 
Without this love, which is the fulfilling of the law, 
all your acts of devotion, however fervent and im- 
posing, all your moral duties, however highly dis- 
tinguished in the sight of men, are but splendid 
sins, and an abomination to the Lord." In prov- 
ing your conduct, therefore, it becomes essentially 
necessary that you examine your hearts, that you 
may discover the leading principle or motive from 
which it proceeds, for this stamps its character. 
This is no easy exercise, nay, it is above the pow- 
ers of unassisted nature, and, therefore, you ought 
to seek, by earnest and importunate prayer, the di^ 
rection and aid of the divine Spirit. The heart 
is deceitful above all things, and desperately wicked, 
who can know it I the Lord search the heart, 

I try the reins.**^ As the Scripture is the standard 
by which you are to judge of your own works ; so 
the Spirit, by whom it was dictated, must be your 
guide, the great agent in making a faithful and 
correct application of it to yourselves. Self-exami- 
nation therefore, when it is properly conducted, 
will al^^'ays be accompanied with fervent supplica- 
tion for divine assistance. Search me, O God, 
and know rhy heart ; try me, and know my thoughts, 



DISCOURSE I. 



S3 



and see if there be any wicked way in me, and lead 
nie in the way everlasting.'^ " Cause me to know 
the way wherein I should walk, for I lift up mt 
soul unto thee. Teach me to do thy will, for tBou 
art my God : thy Spirit is good, lead me unto the 
land of uprightness.'' 



DISCOURSE II. 



OX THE ADVANTAGES FwESULTING TO CHRISTIANS 
FROM PROVING THEIR PRINCIPLES, PROFESSION^ 
AND CONDLXT. 

1 THESS. i. 21. 

Prove all tk'mgs,*' ' 

« 

PART II. 

II. Having, in the preceding discourse, consider- 
ed a few of those things which Christians ought to 
piove, I proceed to point out some of the advan- 
tages resulting from this duty, which may be im- 
proved as motives to the practice of it. 

Firsts it employs the faculties of the human mind 
on the most important and interesting of all sub- 
jects, and thus tends to promote their highest im- 
provement. 

Man is a rational, an accountable, an immortal 
creature. Can we learn this from contemplating 
him in his rudest state ? In some barbarous coun- 
tries, indeed, we see him so sunk in ignorance, bru- 
tality and vice, that we can scarcely observe in 
him the smallest traces of reason ; the sum of all 



DISCOURSE IT. 



25 



he does is, to ooey the call of appetite and the im- 
pulse of passion ; and thus seems to be only a very 
small degree removed from the inferior animals. 
He never thinks of the God who made him, — of 
the account he must render to the judge of all, — of 
that vast and awful eternity to w^hich he is destin- 
ed: never thinks whence he came, nor whither 
he is going. Is such a being composed of the 
same elements with the rest of human creatures ? 
Most certainly : for God bath made of one blood 
all nations of men for to dwell on all the face of the 
earth."''* How then can you account for his being 
so dissimilar to some of his species ? He wants the 
means of improvement that others enjoy, — ^the train- 
ing of civilization — the polish of education— and, 
above all, the advantages which result from the dis- 
coveries of Christianity. But what is all the im- 
provement that philosophy, science, and civilization 
can impart to human nature ? To appearance it is 
indeed great, so wonderfully great, that some men 
rise in the scale of intellect and ef politeness, as far 
above others as these do above the irrational crea- 
tion. After all their superior attainments, however, 
in the eye of the supreme and unerring judge of ex- 
cellence, all that they have done is a mere waste of 
their faculties ; it is only the semblance of real im- 
provement all that they have obtained ; for, if they 
have never employed their powers of reflection and 
reasoning on the Scripture, the most important and 



c 



26 



DISCOURSE II. 



interesting of all subjects have by them been entire- 
ly neglected. 

But, my brethren, by examining into the evi- 
dences by which the inspiration of the Scriptures is 
supported — by proving the principles you have a- 
dopted to be agreeable to this unerring standard— 
by proving the truth and sincerity of your profes- 
sion — by proving your conduct and your hearts, 
you em.ploy the powers of your understanding in a 
manner becoming your rational and immortal na- 
ture, and w^orthy your high destiny. Thus, you 
not only rise above the untutored savage, but above 
the potentate of this world vain of his magnificence, 
and the refined philosopher towering in his pride ; 
you derive a spiritual improvement to your facul- 
ties, a discernment and a taste, too pure and su- 
blime for them to conceive. 

It is well known, that the rough block of marble 
newly taken from the quarry, is of the same species of 
matter with the splendid pillars that support the spa- 
cious edifice. It is equally acknowledged that the pow- 
ers of the mind are highly polished and improved 
by study. This wipes away the dust, rubs off the 
rust with which they are covered, and makes them 
shine forth for the ornament and benefit of society. 
But what are all other studies which may employ 
men of genius and taste, if they neglect the study of 
religion ? w^hat are all their works, which by many 
may be highly celebrated in their own age, and may 
afterwards erect a monument to their fame in the lite- 



DISCOURSE 11. 



27 



rary circles ? they are mere trifles, in so far as true 
dignity and lasting happiness are concerned, and are- 
doomed ultimately to perish with " the fashion of 
this world that passeth away.''' Whatever, therefore, 
others do, let us be busy in that work which serves 
the grand purposes of our being, w^hich promotes 
the highest improvement of our intellectual and 
moral powers, and, to our immortal honour, will be 
entered on the records of eternity. 

Secondli/^ By proving all things, the most valua- 
ble and useful knowledge will be increased. 

During the infancy of science, many theories were 
invented, to account both for the principles of 
human action, and the various phenomena in the 
universe. But men of wisdom at length arose, 
Avho were successful in showing the folly of such 
theories, and that nothing should be received as a 
discovery, or as an addition to our knowledge, but 
what could be supported by proper evidence, or 
brought to the test of experiment. Such theories, 
how ingenious soever they might be, were the very 
opposite of being useful, because they deceived the 
philosophical Inquirer, and led him the farther 
astray from the temple of truth. In like manner, 
all conjectures in matters of religion, all speculations 
which are not supported by Scriptural evidence, may 
amuse the fancy, but cannot inform the judgment ; 
and, therefore, cannot be considered as any valuable 
attainment, but the more they are multiplied th^^ 
more they involve in uncertainty and in error. 

c 2 



DISCOURSE II. 



On the contrary, by proving all things, by sub- 
mitting every article of faith, and every rule of 
practice, to the test of the word of God, you make 
sure advances in divine knowledge ; and this is ne- 
cessary to the gradual improvemait of your charac- 
ter ; for you cannot grow in grace'''' if you do not 

grow in the knowledge of our Lord and Saviour 
Jesus Christ and how can you make progress in 
this knowledge if you do not search the Scriptures, 
for they are they that testify of Christ.'" If your 
knowledge of the word of God be very circumscrib- 
ed and inaccurate, if you believe without evidence, 
and act without conviction of duty, your faith must 
be dead — your hope that of the hypocrite — your 
love spurious — the whole sentiments and feelings 
of your soul must be under a false direction, and 
your conduct marked with vanity and crime. It is, 
therefore, of infinite importance that you prove all 
tilings by the Scriptures, that you may add to the 
slock of true, practical, experimental knowledge ; 
that you may live in the exercise of all the graces 
of the Spirit, and abound in every good work; that 
3'ou may advance in the way that leads to everlast- 
ing happiness, " for it is life eternal to know the 
only true God, and J esus Christ whom he hath 
sent.'" 

Thirdly^ By proving all things you establish 
your faith in the truth of Christianity. 

The degree of our faith must be in proportion 
to the degree of our knowledge of the evidence by 



Discourse ii. 



2^ 



tvHich it Is supported. If this knowledge be small, 
our faith cannot be great. Is it not very surprlshig 
to observe, how weak the faith of the true disciples 
of Christ was, even when they accompanied him on 
earth, and had frequent opportunities of hearing his 
divine discourses, of seeing his wonderful works ? 
Doubts and fears seemed to be familiar to their 
minds, for which our Lord often found occasion to 
reprove them. 

What was the cause of the weakness of thek 
faith ? The very imperfect knowledge which they 
had of their Saviour'^s divine nature and mission,— 
of his mediatorial character and offices — of the true 
spiritual nature of his kingdom. For we find, that 
after the Holy Spirit remarkably descended on them 
on the day of Pentecost, after the evidence of the 
truth was poured in upon their minds by a flood of 
light, their faith became firm ; and it was not to be 
shaken by the most formidable opposition. If, there- 
fore, you would be the true children of Abraham, if 

you would not stagger at the promise through 
unbelief, but be strong in the fai thy giving glory un- 
to God,"'' prove all things : Study the character ot 
God, as revealed in the Scriptures : Consider tha-t 
he is " the Father of lights with whom there is no 
variableness nor the least shadow of turning'' — that 
his love is unchangeable — his covenant is everlast- 
ing—his promises are faithful and sure. Study the 
evidences of the truth of Christianity in what your 
Saviour manifested himself to be in his doctrines, 

c3 



so 



DISCOURSE II^ 



predictions, and miracles : Contemplate his suffer- 
ings and his gloiy ; his life, his cross, and his crown. 
Pray for the Spirit of wisdom and revelation, to 
give you increasing light with regard to those things 
that concern your eternal peace, that your souls may 
be confirmed, and that others may ^' see the stedfast- 
ness of your faith in Christ.**' What is the reason 
that so many Christians are weak and desponding, 
are perplexed and alarmed at every occurrence that 
may be disagreeable and painful to human nature ? 
It is because they are too much disposed to " look 
at the things which are seen," to give way to their 
feelings, and do not carefully examine the word of 
God, that contains so many " exceeding great and 
precious promises,"' so many consolatory truths, ad- 
mirably suited to support them in every situation of 
distress and calamity. Let us therefore walk by 
faith and not by sight."' 

FciirthJt/^ By proving all things, you will be en- 
abled to defend your faith against the attacks of ad» 
versaries. 

Many are the enemies with which you are sur= 
rounded in this land of your pilgrimage. Some there 
are who even call in question the divine authority 
of the Scriptures ; others attack the Christian prin- 
ciples which you have embraced, and brand your 
profession with the cant names of enthusiasm, fana- 
ticism, or hypocrisy. Whilst you ought to be griev- 
ed that such enemies to God and to mankind exist, 
and to pity them as most hostile to their ow^n true 



DISCOURSE II. 



81 



interests, you are not to be afraid of them, to prove 
cowards in your Master's cause, but to " stand fast 
in the faith, to quit yourselves like men, and be 
strong."' You are to be always " ready to give a rea- 
son of the hope that is in you, with meekness and 
fear." But how can you give a reason if you have 
never examined the evidences of the truth of Scrip- 
ture, or the grounds of your religious profession ; ne- 
ver examined into your own hearts, and found there 
the existence and operations of faiih, hope, and love, 
and made these divine principles manifest to others 
by a devout, humble, holy, and heavenly conversa- 
tion ? If, therefore, you would not suffer the adver- 
sary to gain the advantage over you ; if you would 
not discover the vulnerable parts of your character, 
and be a reproach to the Christian name and pro- 
fession, let it be your constant study to prove all 
things.'' 

At our profession, infidels may blaspheme, fools 
may laugh, the profane may make themselves mer- 
ry ; earth and hell may collect their scattered forces, 
and combine their efforts against us, but we do not 
fear all that they can do. We call not to our aid 
the sword of the magistrate, the terrors of civil pains 
and penalties, or the violence of persecution; by such 
means the truth, as it is in Jesus, is not to be sup« 
ported and propagated : ''for the weapons of our 
warfare are not carnal," but spiritual, and mighty 
through God, to the pulling down the strong- holds'* 
of impiety and vice, " to the casting down imagina* 
c 4i 



32 



DISCOURSE 11. 



tions, and every high thing that exaheth iisel-f 
against the knowledge of God.*" It is by the light 
of Scriptural argument that these hosts of darkness 
are to be scattered, by the force of truth that these 
enemies are to be overcome ; and therefore let it be 
your daily study, that like brave and skilful sol- 
diers of Jesus Christ, you may be enabled to wield 
these weapons with dexterity and ease, depending on 
the aid of the Alm.ighty Spirit to crown your exer- 
tions with success. How can you reasonably expect 
this to be your happy attalnm.ent, unless you be 
mighty in the Scriptures God, no doubt, can 
accomplish his purposes by weak instruments as well 
as by strong, he can save by few as well as by 
many, and this he hath sometimes done, to display 
more conspicuously the power of his own arm ; but 
still we find, that in the ordinary course of his pro- 
vidence, he prepares and fits instruments for his ser- 
vice. The work of reformation from Popery, for in- 
stance, was accomplished by men of bold, indepen- 
dent minds — who were admirably qualified to think 
and to reason on the subjects in dispute — who refus- 
ed to submit to human authority in matters of reli- 
gion — but demanded proof from the w-ord of God for 
every thing they were bound to believe and to pro- 
fess ; and thus, though the contest was severe and 
tedious, at last they rose triumphant above all oppo- 
sition. And even in later times, the leading truths 
of Christianity have been defended by men of supe- 
rior talent and acquirements, who have gained a 



DISCOURSE II. 



S3 



complete victory over their enemies: and if you would 
be able and successful defenders of the faith of Jesus, 
in your humble stations and circumstances, you 
are not to sit down in indolence, and believe, pro- 
fess, and act, as others have done before you; but 
you are to be active, zealous, and persevering, in 
proving all things for yourselves, that you may be 
qualified to repel the attacks of your adversaries. 

Fifthly^ Proving all things will have a happy 
tendency to make you stedfast in your profession 
of religion. 

It is readily admitted that a person may fiml 
good reason to change his profession of religion ; 
this, however, is only on the ground of having pre- 
viously examined and proved that profession which 
he formerly made not to be so agreeable to the vvord 
of God as the one he has embraced. But the man 
who is carried away by every novelty, and alters his 
profession with every change of circumstances, shows 
that he is altogether destitute of fixed principle. 
It is " the double-minded man who is unstable in 
all his ways he thinks one thing and professes 
another, because he has never proved what alone is 
worthy of his most steady pursuit. But the man 
who hath subjected his sentiments to the test of 
Scripture, and found them to be right, will be de- 
termined, in the strength of divine grace, not to 
change or renounce them. The same reasons that in- 
duced him to embrace these sentiments, operate in 

all their force to his firmly retaining them. Proving 

c5- 



DISCOURSE ir. 



all things is necessary to Jioldingjast that which is 
good. 

This invariable profession of the truth will im- 
part true dignity to your character, will tend to pro- 
mote your own improvement and the edification of 
others, to support the interests of religion, and to 
display the glory of God. What can reasonably 
be expected of those who have never examined 
into the truth of religious principle — have never in- 
quired into the reasons of their professing Christia- 
nity at all, far less into the reasons of their con- 
necting them.selves with one denomination of Christ- 
ians, in preference to another — who have never 
searched their own hearts, in order to discover what 
their true character is, but they will be like chil- 
dren tossed about with every wind of doctrine F'"* If, 
therefore, you arc desirous of " holding fast the pro* 
fession of your faith without wavering, prove all 
things.'' 

Sixtlilfj^ Another advantage resulting from the 
duty of proving all things, is true peace and satisfac- 
tion of mind. 

Nothing indeed can be of greater importance than 
this ; for it is essential to your enjoying happiness 
amid ail the trials and troubles of life, and in the 
prospect of every change, the most serious and 
alarming. We may proclaim our religious experi- 
ence as we will, boast of our pleasant feelings — of 
our high and heavenly transports — but all is vain if 
they do not proceed from proper evidence of the 
truth. Have we not seen, have we not heard of, all 



DISCOURSE ir. 



35 



the apparent fervour of devotion, and even the most 
extravagant expressions of joy, flowing from a heart 
the seat of ignorance and of error ? 

Surely our judgments must first be informed, our 
understandings convinced of the truth as it is in Je- 
sus, before our affections can be properly regulated. 
It is a plain and undeniable maxim which the Scrip- 
ture contains, that all true peace and joy of heart 
are to be found only " in believing." Nov/ faith is al- 
ways accompanied with true and saving knowledge. 
Without this, all religious experience is mere delu- 
sion, all pious joy is the transient glow of enthusi- 
asm. IF, therefore, you would guard against a stu- 
pid insensibility about spiritual and eternal objects 
on the one hand, and a presumptuous feeling of de- 
light on the other, believe nothing without proof. 
Joy, no doubt, is the fruit of the Spirit, but it is so, 
because he convinces of sin, of righteousness, and of 
judgment ; enlightens the mind in the knowledge of 
Christ, renovates the will, rectifies the conscience, 
sanctifies and exalts the affections : because he pro- 
duces that faith which receives the only Saviour, as 
clearly exhibited and freely offered in the Gospel. 
" Whom having not seen we love, yea, though now 
we see him not, believing, we rejoice with joy un« 
speakable and full of glory.*" 

Seventhly, The duty of proving all things is of 
the greatest advantage, because it is the way to our 
being prepared to give in our account with joy at 
the last day. 

c6 



S6 



DISCOURSE II. 



Our responsibility, considering the privileges we 
enjoy, and the professions we have made, is great 
and awful. It will be wise in us, therefore, to be 
frequently anticipating our appearance before that 
tribunal from which there is no appeal : " for we 
must all appear before the judgment seat of Christ.*^ 

Will all who have made a profession of religion, 
and even a flaming profession of it, — all who have 
displayed uncommon zeal for Christ and for his cause, 
.and,^ in their own estimation, have made many ex- 
ertions and great sacrifices for promoting it, be wel- 
comed at last to the habitations of the just;^ Alas, 
no ! For the faithful and true witness hath inform- 
ed us, that many shall say at that day, have we 
not praphesied in thy name, in thy name cast out 
devils, and in thy name done many wonderful 
works ? But he will say unto them, I know you not ; 
depart from me ye workers of iniquity."' Such per- 
sons had never proved their principles to be right 
and good, or their profession to be genuine, — never 
proved their own hearts, or their own works ; but had 
trusted in themselves, in their own performances, 
that they were righteous. 

The danger of self-deception, in a matter of such 
vast consequence, must be inconceivably great. 
The loss of the soul who can calculate ? It is im- 
mense ; it is eternal ! To this evil, tremendous as 
it is, surpassing the utmost stretch of imagination, 
all expose themselves who are " cumbered about 
many things," to the neglect of the ^^ one thing 



DISCOURSE li. 



87 



needful who are at ease irr Zion — lulled asleep 
under the soothing accents of the gospel — dreaming 
of present peace and future scenes of felicity and 
glory, but were never awake to their true situation, 
or to the contemplation of the awful realities of eter- 
nity. How dreadful beyond all conception, when 
their high hopes completely evanish, when their fair 
and flattering prospects flee away " like the baseless 
fabric of a vision,*" and leave them sunk in the 
depths of irremediable wretchedness and woe ! Such 
persons neglected to improve the day of their mer- 
ciful visitation, by carefully examining their princi- 
ples, profession, and practice, by the unerring stand- 
ard of truth. Would you not all wish to avoid 
misery, and to be happy at last ? Is it not most 
desirable to know, to be fully assured whether 
you have a well-founded expectation of immor- 
tality ? If so, before it be too late, be roused to 
activity, excited to diligence, in proving all things. 
Prove the Scriptures to be the word of God, your 
principles to be good, and your profession to be 
genuine ; — prove your hearts and your conduct, 
whether they are right in the sight of God. " Ex- 
amine yourselves whether ye be in the faith ; prove 
your ownselves ; know you not your ownselves that 
Christ Jesus is in you. Give diligence to make 
your calling and election sure, by adding to your 
faith virtue ; and to virtue, knowledge ; and to 
knowledge, temperance; and to temperance, pa- 
tience ; and to patience, godliness i and to god- 



38 



DISCOURSE IT. 



Hness, brotherly kindness ; and to brotherly kind- 
ness, charity : for if ye do these things, ye shall 
never fall : for so an entrance shall be ministered 
unto you abundantly, into the everlasting kingdom 
of our Lord and Saviour Jesus Christ/** 

I shall now conclude with a short address to twa 
classes of persons. 

1. To those who are advanced in life, and for 
many years have made a profession of religion, 
I would say : Have you not had some experience of 
Christian feeling and of Christian enjoyment ? 

Do you not recollect the time when you were 
awakened from your insensibility ; w4ien you were 
first convinced of your guilt, and alarmed of your 
danger ? when the terrors of the law haunted you 
by night and by day ; when you could find no 
peace to your troubled soul, till you found Him 
who is the rest of the weary and heavy laden ? 
Have you not had some experience of waiting 
comfortably on God in his ordinances ; of being 
delighted with the preacher ; of rejoicing in the 
weekly return of the Sabbath, that you might again 
see the glory, and feel the love of Jesus in the 
sanctuary ? Have you not been sensible of making 
progress in spiritual knowledge, strength, and com- 
fort ; of sometimes going on your way, through this 
wilderness, to the land of promise, rejoicing? Have 
you not felt a zeal for promoting the glory of your 
God and the best interests of your brethren of man« 
kind ; a divine impulse, by which you were irresist- 



DISCOURSE II. 



39 



ibly led to pour out your souls to your Heavenly 
Father in prayer, and to exert yourselves, according 
to your abilities and circumstances, that the cause 
of religion and morality may prosper, both at home 
and abroad, and be speedily triumphant over infide- 
lity, error, and every species of wickedness ? 

But do not rest satisfied with mere feelings ; for 
you may be deceiving yourselves. Bring your ex- 
perience of religion to the test. For there may be 
convictions of sin where there is no true conversion : 
Felix trembled at the preaching of Paul. There 
may be transient emotions of pleasure in hearing 
the word, when there is no genuine faith in the 
heart : Remember the stony-ground hearers, and 
even Herod, who heard John gladly. There may 
be great pretensions of zeal for God and for his 
cause, when there is no real love to God : J ehu 
said, " come see my zeal for the Lord of hosts.'' 
It is therefore of the highest importance to prove 
your experience of religion. Are any of you now 
become careless and indifferent about your own spi- 
ritual improvement ? Is the observance of divine 
ordinances become a great burden to you ; and are 
you never more at ease than when you are slumber- 
ing away your time in the house of prayer ? Are 
you now disposed to say, concerning the Lord''s day, 
" O what a weariness is it ! when will it be over ?'^'^ 
Are you now become so familiar with the doctrines 
of the gospel, or with the preachers of it, that the 
charm of novelty is gone, and its excellence has no 



DISCOURSE 11. 



longer any attractions for your hearts ? Have you 
so frequently attended the church of God, that your 
devotions have become a cold and lifeless form ? Are 
you now seated upon your lees, and feel no desire to 
employ the talents that still remain with you in 
the cause of Christ ? Are you satisfying yourselves 
with what you have already done, as if your labours 
were finished, and that all future exertion must be 
left to others If this be the case with any of you, 
where is the proof that your experiences have been 
such as will stand the day of trial ? 

But if you have the experience of true religion in 
the heart, you will know where you found peace to 
your guilty souls. Christ will be precious to you 
as your rest and as your refreshing.*''' You will 
be bewailing that the ^' kindnesss of youth and the 
love of espousals'^ have so soon passed away ; and you 
will be most earnestly desirous of their return. You 
will be more conscientious than ever, to wait on God 
in his ordinances, to behold his glory, and to rejoice 
in his goodness ; amid all the diversity of your 
frames, and changes of feeling, you will be the more 
studious of living by faith on the word of truth ; 
more humble, watchful, and circumspect in your 
conduct ; more alive to the prosperity of the cause 
of Christ, more solicitous and diligent to transmit 
it pure and unadulterated to succeeding generations^. 

2. To you who are young, and have lately made 
a profession of religion, I would say, prove your ex- 
periences* 



I)I^SCO¥RSE II. 



41 



Your experience of religion has been short ; but 
surely if you be the true followers of Jesus, you 
will not be altogether destitute of a sense of the power 
of the truth on your hearts. The change produced 
in you is not so small and partial that it should 
have passed without notice or without feeling. Are 
you not grieved because of the follies and sins that 
have marked your former course ? Do you not la^ 
ment that, too long, young as you are^ you have been 
thoughtless of God, of your souls, of eternity ? — that 
vain amusements, and criminal pursuits, have too 
long engrossed your attention ? — that you have too 
long been flattered and deceived by the pleasures of 
sin, and the hopes of a seducing w^orld ? 

Are you not deeply convinced that the time 
past of your lives should suffice,^** and more than suf- 
iice you, " to have wrought the will of the flesh?*" Are 
you not fully persuaded that you cannot too early 
devote yourselves to religion ? — that surely Christ, 
who loved you and gave himself for you, deserves 
the bloom of your youth, and the vigour of your 
manhood ? Are you not resolved, in his strength, 
to employ all your powers, all your time and oppor- 
tunities, all that you now possess, and all that he 
shall bestow upon you, in his service ? Do you not 
take delight in secret prayer and meditation ? Are 
you not all attention, seriousness, and solemnity, 
when you come into the house of God, and wait 
upon him in the ordinances of his grace ? And 
have you not in view the promoting of his glory, 



DISCOURSE II. 



your own spiritual improvement, and the edification 
of others? To be thus exercised you have the 
most abundant encouragement* Your Lord is pe- 
culiarly kind, compassionate, and generous. Like 
an indulgent and affectionate parent, who shews 
singular tokens of love and regard unto the younger 
members of the family, he will cause you to taste 
the sweets of his love, and the pleasures of his ser- 
vice. The promise of God is, (and he never fails 
in the accomplishment of his promises,) " as one 
whom his mother comforteth, so will I comfort you 
There is here a peculiar tenderness in the allusion ; 
for a mother's feelings, a mother only knows. Haveyou 
iiot already experienced the great, undeserved, and won- 
derful kindness of Jehovah towards you ? Do not, 
however, confide in your comfortable feelings, but 
trust in the faithful promise of a faithful God. Let 
your daily prayer be, remember the word unto 
thy servants, on which thou hast caused us to hope.'' 
O let your whole lives be a continued experiment 
with regard to religion in your souls ! Having be- 
gun the Christian course, go on, proving your 
hearts, — your sentiment?, — your feelings, — your 
gifts, — your graces,~your temper, — your conduct, 
by growing in humility ; by activity and zeal in the 
service of your Saviour and Lord ; by abounding in 
watchfulness against all sin, in prayer, and in every 
good word and work. 



43 



DISCOURSE III. 



ON THE DEFENCE OF THE CHRISTIANAS HOPE. 



1 PETER iii. 15. 

'* Be ready always io give an answer (o every man 
that asJceth you a reason of the hope that is in you^ 
mill meekness and/eat,** 

PART nr. 

This precept was originally addressed to those 
early Christians who were scattered throughout 
many countries, and wandered as strangers among 
Jews or heathens, who were hostile to their faith and 
profession; it was therefore highly necessary for 
them to defend their religion against the attacks of 
adversaries, and to defend it in a manner becoming 
its spirit and tendency. And, my brethren, though 
we live in a land professedly Christian, and in these 
peaceful times of the gospel, are there not many 
among us, as ignorant of it, as averse to it, and 



44 



DISCOURSE HI. 



as offended at it, as if they dwelt in a land of 
darkness, and the shadow of death Are there not 
some, in the present day, vho are eager to represent 
the religion of Jesus Christ as a melancholy, irra- 
tional system; and those who are zealous in its 
profession, as the dupes of ignorance, or the friends 
of strife and fanaticism ? 

With a view to fortify your minds against such 
attacks, I have chosen this subject of discourse, and, 
in illustration of it, propose to direct your attention 
to the following exhortations. 

Consider, my Christian friends, that the religion 
which you profess is most comfortable and cheering 
to the mind of man ; that it is perfectly consistent 
with the principles of right reason ; that, notwith- 
standing of this, it has been assaulted by many, and 
even by men professing the most enlightened and 
liberal sentiments ; that when it is thus assaulted, 
you are especially called to stand forward in its de- 
fence, and to defend it in a manner honourable to 
your character, and becoming the- spirit of your 
profession. 

First^ I would exhort you to consider that the 
Christian religion, which you believe and profess, 
is most comfortable and cheering to the mind of 
man. 

It is a system which carries hope in its bosom, 
and brings hope into the heart of all who believe 
it. Man, though an immortal being, is by nature 
a sinner, exposed to the righteous vengeance of hea- 



BKCOURSE in. 



4-5 



vsn, and therefore, the religion which is suitable for 
him, must be such as affords not only possible, or 
even probable grounds of relief, but a certain expec- 
tation of deliverance from the wrath to come, and 
the enjoyment of eternal life. The gospel, accord- 
ingly, " brings glad tidings of great joy unto all 
people,'"' while it proclaims that to them " is born 
a Saviour who is Christ the Lord.'' It reveals Je- 
sus as the only hope of the guilty, because, as their 
surety, ^' he was delivered for their offences, and 
raised again for their justification thus it was 
clearly proved that " he finished transgression, 
made an end of sin, made reconciliation for ini- 
quity, brought in an everlasting righteousness, 
and is become the end of the law for righteous- 
ness, to every one that believeth.'' Thus, " be- 
ing justified by faith, we have peace with God, 
through our Lord Jesus Christ, by whom also we 
have access unto that grace wherein we stand, and 
Tcjoice in hope of the glory of God.'" It shows us at 
once the glorious object of hope, the heavenly inheri- 
tance, and the immutable foundation on which it 
rests, even the faithful promise of Jehovah,'^ in 
hope of eternal life, which God, that cannot lie, pro- 
mised before the world began." It informs us how 
this hope is produced in the heart of the fearful 
and unbelieving, and by whom it is cherished and 
brought to perfection. The God of hope fills us 
with joy and peace in believing ; and we abound in 
hope by the power of the Holy Ghost. It comes 



4S DISCOURSE III. 

to us from the Father of lights, through Christ the 
Mediator, and by the operation of the Spirit ac- 
companying the word of promise. " To whom God 
would make known what is the riches of the glory 
of this mystery among the Gentiles, which is Christ 
in you the hope of glory.*" " Blessed, therefore, be 
the God and Father of our Lord Jesus Christ, who, 
according to his abundant mercy, hath begotten us 
again unto a lively hope, by the resurrection of Je- 
sus Christ from the dead, to an inheritance incor- 
ruptible, and undefiled, and that fadeth not away, 
reserved in heaven for the saints/' How is this ac- 
complished? The love of God, which subdues enmi-i 
ty, and dispels fear, being shed abroad in the heart, 
by the Holy Ghost, there is a hope produced, a hope 
which maketh not ashamed. Thus, it is a glorious 
hope, for it shall not be disappointed ; it shall be in« 
fallibly realized at the most fit and proper season, 
the time fixed by the only wise God; and shall be 
fuceeeded by enjoyment which will greatly surpass 
all anticipation, all that imagination itself can con- 
ceive. " Eye hath not seen, nor ear heard, neither 
hath it entered into the heart of man to conceive 
what the Lord hath laid up for them that love 

What so comfortable and cheering as the religion 
of Jesus, since it declares such glorious things con- 
cerning hope ! Hope is the support and relish of 
life. It enlivens gratitude, confirms patience, gives 
wings to activity, a soul to courage, and oerseverance 



DISCO0I1SE III. 



47 



to exertion. What would human existence be with 
out hope but a continued scene of indolence, of sad- 
ness, of despair ? And what would the life of man 
be without the Gospel, that reveals his only hope of 
happiness ? By this we are saved or preserved from 
sinking amidst the storm ; let the winds and the 
waves rage, this hope we have as the anchor of the 
soul, sure and stedfast, fastened to that which is 
within the vail. For which cause w^e faint not, 
but though our outward man perish, yet the inward 
man is renewed day by day. For our light affliction 
which is but for a moment, worketh for us a far more 
exceeding and eternal weight of glory." 

It is therefore most unjust to represent the Chris- 
tian religion as unfriendly to man, as the nurse of 
melancholy, the harbinger of ruin. On the contrary, 
it is essentially necessary to his happiness. Joy and 
peace are to be found only in believing it. What 
the sun is to the world, the Gospel is to us. It 
enlightens, directs, cheers, warms, fructifies our 
souls. Any other system of religion, w^ien compar- 
ed with it, is like a transient gleam of lightning in 
a dark and stormy night, that shows the traveller he 
hath wandered from the right way, and at the same 
time discovers to him nothing but the abrupt rock, 

I or awful precipice, over which he is every moment in 

j danger of falling, to rise no more. How ought our 
souls to pity, and to pray for, the blinded Heathen^ 
the deluded Mahomedan, the superstitious Papist, 

, the atheisticalSceptic, who are involved in ignorance, 

I ^ 



48 



DISCOURSE III. 



doubt and terror, " who are without God, and with- 
out hope in the world O that the day spring from 
on high may soon visit them, to give light to those 
who are sitting in darkness, and to guide their feet 
in the way of peace 

Secondli/^ I would exhort you to consider, that 
the Christian religion, which you believe and pro- 
fess, is perfectly consistent with the principles of 
right reason. It is therefore here supposed that it 
is capable of being defended on rational principles. 

Be ready always to give an answer to every man 
that asketh you a reason of the hope that is in you.**' 

Reason and revelation having the same God for 
their author, cannot really be inconsistent with, or 
contradictory to each other. But it has been strongly 
affirmed by many, that several parts of holy Scrip- 
ture are contrary to reason, and therefore the whole 
of it cannot be received as given by inspiration of 
God. This has been the formidable objection of a 
numerous class of Deists, who have appeared in dif- 
ferent ages. And what is the Socinian — the man 
who rejects the divinity of our Saviour, his substi- 
tution and atonement in the room of sinners, and 
other doctrines inseparably connected with these— 
but one who sacrifices to the idol reason, and vainly 
imagines that, under its patronage, he can defy and 
siurmount all oj^osition ? But though it be the sen- 
timents of some, that many of the doctrines of the 
Gospel are irrational, it will not follow that they 
have proved them to be so : This they neither have 
done, nor can do. 



DISCOURSE III. 



49 



That the Scripture contains doctrines infinitely 
beyond the grasp of human reason, niust be acknow- 
ledged ; but, that it contains doctrines contrary to 
right reason, must be denied. That truths are found 
in it, which reason, under the sway of corrupt in- 
clination and passion, cannot approve, is admitted ; 
and is not human reason now fallen from its origi- 
nal splendour and dignity? "Vain man would be wise, 
though he be born like a wild ass's colt.'' Were 
our reason perfect, like that of our first father in a 
state of innocence, which some have even the auda- 
city to assert, objections of this kind would cease to 
be brought against the Gospel, for it would then 
appear to them in a very different light. 

By the Scriptures we are not called to believe 
what is contrary to reason, nor even to understand 
what is above reason ; but is it not acting a rational 
part, to believe the Gospel, since it is accompanied 
with all the evidence which any unprejudiced person 
could either wish or expect ? The testimony of pro- 
phecy and of miracles in its favour, is such as to oblige 
the mind to assent to its truth. The purity of its 
morality stands unrivalled, and this has been ac- 
knowledged even by those who hate it; but the 
mysterious nature of its doctrines has given much 
offence to men " vainly puffed up with their fleshly 
minds." But why ? is it unreasonable to suppose, 
that in the Gospel there are doctrines which surpass 
the comprehension of finite understandings ? No : 
is it not most unreasonable to reject it on this ac- 

D 



50 DISCOURSE III. 



count, since in this very respect, it bears an ob- 
vious analogy to the other works of God, in nature 
and in providence ? It has been said, where mystery 
begins, religion ends; but, were this true, there could 
not be natural any more than revealed religion; nay, 
this would be subversive of all religion ; for what 
more mysterious or incomprehensible than the 
eternity, the omnipresence, and other essential 
attributes of God, which must form the founda- 
tion of every religion that pretends to be capable 
of a rational defence. — The gospel plainly mani- 
fests itself to be reasonable to all who believe it. 
Though to such persons as the Greeks, pretending 
to the wisdom of this world, it is foolishness ; to 
them who believe, it is " the wisdom of God/' 
The great apostle of the Gentiles is not asham- 
ed to call it the wisdom of God in a myste- 
ly f and the angels of light, who excel in wis- 
dom, desire to look into it, delight to contem- 
plate it ; and they account it not beneath their dig- 
nity, to be learning daily, by means of the church, 
the manifold wisdom,*" the varied display of the 
wisdom of God which it affords. The age, there- 
fore, in which Christianity is generally contemned, 
may be denominated the age of reason ; but the re- 
jection of it is the greatest display of human folly 
and madness. 

Thirdly^ I would exhort you to consider, that 
though the gospel be both comfortable and rational, 
recommending itself to the understandings and the 



DISCOURSE III. 



51 



hearts of all who believe, yet it is not surprising that 
it has been attacked by many, and even by men pre- 
tending to the most enlightened and liberal senti- 
ments. It is implied in the text, that some will 
ask a reason of the hope that is in you ; will ask it, 
not for information, but with a view to ensnare you, 
and make you ashamed of your profession; the 
questions which they propose, will bring a charge 
against your hope, that will render an apology or de- 
fence necessary*. 

Christianity, from its commencement to the pre- 
sent day, has uniformly been opposed by its enemies, 
not because it is deficient in evidence, but because 
it is contrary to their favourite views, inclinations, 
and pursuits. " They love darkness rather than 
light, because their deeds are evil.*" Thus the Sad- 
ducees, who denied a resurrection, the hope of the 
Christian, proposed a question to our Lord con- 
cerning the seven brethren, who were successively 
married to one woman ; which was, whose wife she 
would be at the resurrection ? Admiring their own 
ingenuity, they enjoyed only a momentary triumph, 
in supposing that their efforts had been completely 
successful in destroying the foundation of the 
Christian"'s hope ; for our Lord, by showing that 
they were equally ignorant of natural and revealed 
religion, soon put them to confusion and silence. 
He said unto them, ye do err, not knowing the 
Scriptures nor the power of Godf."" 

* ocTTaXoyiuu Matt. xxii. 29, 

D 2 



52 



DISCOURSE III. 



Objections against Christijinity, equally ridicu- 
lous and absurd with that htie proposed by the 
Sadducees, who pretended to superior penetration 
and learning, have frequently, witK an air of con- 
fidence, been brought forward by our modern infi- 
dels; but whatever be the character and form of these 
objections, the origin of them is to be found in the 
depravity of the human heart, which is diametri- 
cally opposite to the pure genius of the gospel. As 
opposite elements, in the material world, conflict 
with each other, so it is impossible that principles 
in the mind of man, which are contrary in their na- 
ture and tendency, can unite in their operations. 
But, as it was in times past they that were af- 
ter the flesh persecuted them that were after the 
spirit, even so it is now." The reason is obvious. 
The conduct of the righteous who follow the dic- 
tates of the Spirit, is a practical condemnation of 
the conduct of the wicked. This they cannot bear, 
and therefore the pain it occasions, they are dis- 
posed by all means in their power, even the most 
unjust and oppressive, to remove. This is the true 
cause of persecution. As long as there exists an es- 
sential difference of character between the righteous 
and the wicked, the Christian may expect to have 
his principles and conduct attacked ; and, think it 
not strange, attacked by men of genius, learning, 
and wit ; by men professing the most liberal senti- 
ments, and the most diffusive benevolence ; because 
such persons have been, and such there still are. 



DISCOURSE III. 53 

who know not the Scriptures, the power, nor the 
grace of God. But let it be your care, that you 
have " a good conscience, that whereas they speak 
evil of you as evil doers, they may be ashamed, 
who falsely accuse your good conversation in Christ.'' 
Fourthly, I would exhort you to consider, that 
you should be always prepared for the defence of 
the hope of the gospel. Be ready always to give 
an answer to every man that asketh you a reason/' 
or demands of you a defence " of the hope that is 
in you.'* 

You may be branded by the enemies of religion 
as ignorant and fanatical, but show that you do not 
deserve such treatment, by being able to give a rea- 
son for what you believe and profess. You are now 
fully persuaded, that your hope is rational, therefore 
capable of being defended ; and if you canr^Ct per- 
form this duty, something must be wanting in you, 
which you ought to labour to supply. Study care- 
fully the many powerful arguments with which it 
is supported ; consider each of them apart by itself; 
examine its individual strength, and its various bear> 
ings and relations; learn a facility of calling them 
all forth when necessary, and exhibiting them in 
their united force ; thus you will be prepared to re- 
fute the objections of your adversaries, to ^' put to 
silence the ignorance of foolish men.'' 

Be ready alimys to give a reason of the hope 
that is in you. This does not mean, that you are 
to attempt to give an answer to every foolish, im- 

D 3 



DISCOURSE III. 

pertinent question, respecting your religion, which 
may be asked you ; for this would frequently do more 
harm than good. It is an important injunction that 
ought to be particularly observed, " answer not a 
fool according to his folly, lest thou also belike un- 
to him*;' There is a time to be silent, as well as 
a time to speak ; of this our Saviour, who is infalli- 
ble in wisdom, hath set before us a most illustrious 
example. Often he remained silent, when questions 
were asked him by his adversaries ; avoided a di- 
rect answer, or called their attention to some sub- 
ject more important and useful. This he did, not 
because he was unable to reply, but because he saw 
that, either to be mute, or to evade their inquiries, 
would serve a better purpose. 

While, however, you are not always to attempt 
an answer to evci^ une mai asKetn you a reason ot 
your hope, be ready ^ if possible, to give it. If the 
question be ridiculous and absurd, be prepared to 
show its folly ; if specious and deceiving, to detect 
its fallacy ; if threatening and abusive, to display 
your superiority to such rudeness by unshaken in- 
trepidity in the cause of God. For this purpose, 
you ought to make yourselves thoroughly acquainted 
with the nature and grounds of your hope, as stated 
in the word of God. Examine seriously if you are 
really made partakers of it, by tracing its operations 
in your own hearts, and the effects which it pro- 



* Prov. xxvi. 4. 



DISCOURSE III. 55 

duces in your conduct. Thus you will be enabled 
to repel the charge of ignorance or delusion, which 
may be preferred against you. 

Fifthly^ I would exhort you to consider, that you 
ought to defend your hope in the spirit of meekness. 
^' Be always ready to give a reason of the hope that is 
in you with meekness^^ 

The friends of the gospel have sometimes been 
stigmatized as ill-natured and contentious \ and 
doubtless, their own spirit has too often interming- 
led with their zeal for God : but whilst true reli- 
gion admits of honest and ardent zeal, it disclaims 
every malignant and angry passion. Christ Jesus, 
the author and substance of it, was meek and low- 
ly, and we ought to learn of him meekness and hu- 
mility. In defending your hope, Christian, whilst 
you deprecate a cold, lukewarm temper of mind, as 
altogether unsuitable to the importance of the sub- 
ject, and the interest you ought to feel in it, at the 
same time carefully avoid " all malice, bitterness, 
and evil speaking." Never forget that the wrath 
of man worketh not the righteousness of God."' If 
you be desirous of doing good to your opponent, 
show him that you are not easily irritated, that 
you are slow to resent injuries, and ready to forgive. 
If you are persuaded that, through ignorance, he is 
mistaken, he deserves your pity, and not your hat- 
red ; and if you observe him open to conviction, by 
mingling sympathy with instruction, you may prove 
the happy instrument of communicating the truth 
D 4 



56 



DISCOURSE III. 



to his mind. But if he display a wilful perversity 
of disposition, a fixed determination to shut his 
eyes to the light, how clearly and strikingly soever 
it may shine around him, that he may indulge in 
the works of darkness ; whilst you feel indignant at 
such a deplorable spectacle, beware of casting oflp the 
meekness and gentleness of Christ ; for by this you 
would cease to act in character, make your good to 
be evil spoken of, and frustrate the grand design 
you ought to have in view. With perspicuity and 
force of reasoning, discover a meek benevolent spirit. 
Show it is not for your own honour, or that of a 
party, you contend ; but for the triumph of truth 
and of goodness over error and malevolence. If 
you are ambitious of being successful in convincing 
and persuading your adversary, you will do it most 
effectually by offices of love and kindness. Then 
he will be inclined to acknowledge you as a friend, 
and your arguments will come with a tenfold force. 
Your actions will plead for your sentiments, and be 
a presumptive proof of their excellence. But ma 
lignant sentiments of bigotry and party zeal, intem- 
perate and reproachful language, as they are con- 
trary to the mild and benignant genius of Chris- 
tianity ; so they are not the most probable means 
of recommending the truth. Your arguments for 
it may be right, but you are weakening their power 
of doing good, by showing that you breathe not the 
spirit of that system you profess to support. " Put 
on, therefore, as the elect of God, holy and beloved, 



DISCOURSE III. 



57 



bowels of mercies, kindness, humbleness of mind, 
meekness, long-suffering, forbearing one another, 
and forgiving one another. If any man have a 
quarrel against any, even as Christ forgave you, so 
also do ye. And, above all things, put on charity, 
which is the bond of perfectness.**' 

Sixthly^ I would exhort you to consider, that 
you ought to defend your hope with fear ; — with 
fear of dishonouring God or his cause, by the im- 
proper management of it. Be ready always to give 
a reason of the hope that is in you with Jear, 

With Jiar^ that is, with reverence, in opposition 
to levity. The subject is solemn and important, 
being connected with the welfare of the soul, with 
eternal consequences ; and, therefore, you should be- 
ware of treating it in a light or careless manner. 
Some there are who seem to converse or argue on 
points of religion, with as much indifference as on 
the common news of the day, or the ordinary inci- 
dents of life, and with a levity altogether unbecom- 
ing their character and profession. This is highly 
criminal, and ought to be carefully avoided. When 
you are called to defend your hope, this is not the 
time for the display of your wit or humour ; for 
raising the laugh of your audience, by your studied 
conceits, or unintentional blunders ; but, as your 
arguments ought to be weighty, the mode of exhi- 
biting them ought to be grave and serious. Thus 
you will show that you are ready to explain or to 
defend the subject in dispute, with an earnestness 
D 5 



68 



DISCOURSE III. 



suitable to the deep interest you feel in it, and 
with a reverence becoming its solemnity and import- 
ance. Never forget that the eye of the omniscient Je- 
hovah is upon you — that he witnesseth the temper of 
mind you indulge, — will soon call you before his 
tribunal for the manner in which you have protect- 
ed his cause; and a just impartial sentence will 
then be passed, from which there is no appeal. 
Such impressions will have a powerful tendency to 
check the risings of our own spirit, to cherish re- 
verence and godly fear. 

But if your opponent should be one who employs 
ridicule instead of argument, and exerts himself to 
aflPord amusement to others, at the expence of your 
character and profession, it will not be improper, 
for it is not inconsistent with that reverence which 
should habitually guide you in all your contendings 
for the truth, to turn, if possible, the edge of his 
weapon against himself This may sometimes be 
the best manner of exposing the weakness or wicked- 
ness of his cause, and the vanity of his triumph. 
'',We are to answer a fool according to his folly, 
lest he be wise in his own conceit*." A memorable 
example of this we have in the manner in which 
the zealous Elijah held up to ridicule the prophets 
of Baal, and exposed the absurdity of their ido- 
latryf. 

With Jear, that is, with caution, in opposition 
to temerity. The truth has often suflPered by its 



* Prov. xxvi. 5. 



+ 1 Kings xviii. 27. 



DISCOURSE III. 



59 



professed friend, who is of a forward impetuous tem- 
per ; impatient of contradiction — whose passions 
lead his judgment — who speaks before he thinks. 
However laudable his intentions may be, such a 
man is better fitted to injure than to support a good 
cause ; for whatever other qualifications he may 
possess, he is destitute of ability for calm and steady 
investigation, which is so necessary to discern the 
force and bearings of arguments, and to deduce fair 
and legitimate conclusions. He who is cool and 
deliberate in forming his judgment, cautious and 
careful in determining the power of evidence on 
both sides of a question, has greatly the advantage 
orver his antagonist, who, without previous examin- 
ation, pronounces his assurance of being right, and, 
therefore, every person that differs from him is un- 
worthy of being heard, being undoubtedly in the 
wrong. Beware, my friends, of a sottish or arro- 
gant self-sufficiency. Be not enslaved by the ty- 
ranny of opinion. Be not rash in giving your 
judgment. Let your words be few, and your argu- 
ments well ordered. Let them occupy their proper 
time and place ; for it is " the fool that uttereth all 
his mind, but the wise man keepeth it in till after- 
wards.^' 

With Jear^ that is, with modest diffidence, in 
opposition to presumptuous confidenee. 

There is a modesty which most frequently is the 
. attendant of genius and talent, which, in the eye of 
D 6 



GO 



DISCOUllSE III. 



true discernment, imparts to them a peculiar lustre. 
For it shows that their possessor is not vain ; that 
' notwithstanding his superior gifts and attainments, 
he is not insensible of his infirmities and imperfec- 
tions ; and therefore has no pretensions to dazzle 
confound those who, in many respects, are his infe- 
riors. There is also a self- diffidence, arising from 
a deep and intimate knowledge of ourselves, which 
is a great ornament to the Christian character, and 
a great qualification to a defender of our faith and 
hope. Behold the man who, in contending for the 
truth, boasts not of his superior powers of under- 
standing, or stores of information, or even of his 
superior strictness of principle or purity of morals ; 
but, under a deep sense of his own infirmities and 
liability to err, is afraid lest he should disgrace 
himself, or injure his cause, by uttering the lan- 
guage of arrogance and presumption. How amia- 
ble is such a character ! With what advantage 
does the truth appear in his hands, and how great 
the probability it will prevail ! Behold, on the 
contrary, the man elated by a consciousness of his 
great abilities, looks down with contempt on his an- 
tagonist ; pours forth great swelling words of va- 
nity ; is much more powerful by the sound of his 
voice than by the strength of his reasoning ; shows 
his rage and madness, by denouncing as a weak or 
wicked heretic every one that differs from him, as 
if it was impossible he could be mistaken ; assumes 
the right of rashly and uncharitably passing judg- 



DISCOUESE III. 



61 



ment upon others, as if he himself was infallible ! 
What forbidding and repulsive features does such a 
character exhibit ! Is not the cause of truth in his 
hands greatly disfigured, and is not every wise and 
reflecting mind disposed to flee from his arbitrary 
jurisdiction, his proud intolerant sway ? " The 
wise man feareth and departeth from evil : but the 
fool rageth and is confident.'' 

This subject, my Christian friends, may be im- 
proved, by calling on you to examine yourselves if 
the gospel has been successful in producing true 
hope in your hearts. If you depend on your dis- 
tinguished privileges, you will be lost for ever : if 
you neglect to improve them, they will aggravate 
your condemnation. What will it avail you to have 
heard of this hope, if it be not in your souls ? But 
if Christ be in you the hope of glory, he will be 
precious to you ; your desires vs^ill be towards him ; 
your affections will centre on him ; you will medi- 
tate day and night on the dignity of his person, the 
perfection of his righteousness, the suitableness of 
his offices, the virtue of his cross, the glory of his 
crown, and your meditation of him in all his charac- 
ters, relations, and works, will be delightful to your 
souls. If you have this hope in you, you will be 
disposed not to grieve the holy spirit by whom it is 
produced, and by whom you are sealed unto the day 
of redemption; you will be desirous to improve 
more and more the exceeding great and precious 
promises, which are the immutable foundation on 



62 



DISCOURSE III. 



which it is built ; and your daily prayer will be, 
remember the word unto thy servants on which 
thou hast caused us to hope." 

Prove that this hope dwells in you, by delight- 
ing in holiness in all manner of conversation, and 
by labouring to promote its interests in the world. 
*^ Having this hope in you, purify yourselves even 
as Christ is pure ."'^ Believing the promises, dear- 
ly beloved, purify yourselves from all filthiness of 
the flesh and spirit, perfecting holiness in the fear 
of God.'^ Improve your hope, by cherishing noble 
and heavenly desires ; by denying yourself the gra- 
tification of every sinful propensity, the pleasures of 
vain and criminal amusement, or even, of those inno- 
cent enjoyments which strongly tempt to exceed 
the bounds of reason and moderation, to make you 
forgetful of God and eternity. " Gird up the loins 
of your minds, be sober, and hope to the end, for the 
grace that shall be given to you at the revelation of 
Jesus Christ." Thus let the light of your pure 
and heavenly example so shine before men, that 
they seeing your good works may glorify your father 
who is in heaven," and thus you will give evidence 
to yourselves and others, that " Christ Jesus is in 
you the hope of glory." 

Study daily to hold fast the profession of your 
faith and hope. My Christian brethren, during 
your pilgrimage in this world, you are surrounded 
with a multitude of enemies who labour incessantly 
to disturb your peace, and, if possible, to ruin your 



DISCOURSE III. 



6S 



souls. Prompted by malice, they fail not to load 
your character with the foulest calumnies, whilst 
they exert their ingenuity, in representing the sys- 
tem you have embraced, as equally repugnant to the 
reason and the happiness of man. Amidst all their 
subtilty of plan, and violence of attack, you have 
abundant resources for your defence ; you have also 

strong consolation, in having fled for refuge to lay 
hold on the hope set before you." Whilst you pity 
the blindness of their understandings, or the wicked- 
ness of their hearts ; whilst you tremble at their 
impending ruin and pray for their deliverance from it, 
all your duty is not performed. A regard to cha- 
racter, a love to truth, a zeal for the most important 
of all concerns, unite with the express authority of 
the great lawgiver, in calling on you to "be ready 
always to give an answer to every man that asketh 
you a reason of the hope that is in you.*" 

It is not indeed to be expected that every sin- 
cere Christian is able to answer every question, or 
to repel every objection, that may be brought against 
his hope. His adversaries may possess superior in- 
genuity and address, may astonish him by the flu- 
ency of their language, may surprise him by the no- 
velty, or silence him by the plausibility of their ar- 
guments, still he will not renounce his hope, and 
he hath good reason ; for he hath other and higher 
evidence for it than what they know, that spiritual 
assurance, that inward satisfaction, with " which a 
stranger does not intermeddle ;" he hath felt its ex- 



64 



DISCOURSE III 



istence and its operations, hath experimental proof 
of its glory and power, by its happy effects on his 
heart and conduct ; and therefore, whatever others 
may say or do, he is determined to hold it fast. 
He is fully convinced that it is his anchor, and if he 
throw it away at the suggestions of his foes, he will 
make shipwreck of faith and a good conscience.'"' 
Cast not away, therefore, your confidence, that you 
may have great recompence of reward.'" " Hold 
fast the profession of your faith without wavering, 
for faithful is he who hath promised." Be stedfast 
and unmoveable, always abounding in the work of 
the Lord, knowing that your labour shall not be in 
vain in the Lord.'' Be not weary in well doing ; 
for in due time ye shall reap if ye faint not." 

Improve your hope, by rejoicing in it, amidst all 
the changes and calamities of life to which you are 
exposed. When Alexander was about to under- 
take the conquest of Asia, he distributed his pos- 
sessions among his fi:'iends. Some one observing 
the magnificence of his presents, asked him what 
he intended to retain for himself ; he replied, hope. 
Christians, though in general little resembling, or 
little anxious to imitate the lords of this world, may 
• justly adopt the language of the Grecian hero. 

They have engaged in an enterprise so great — they 
aspire to a kingdom so rich and glorious — that they 
can well afford to abandon to others the ordinary 
honours and gratifications of life. How should they 
exchange it for any worldly possession, or even con- 



DISCOURSE III. 



65 



sent to share it with transient and perishable plea- 
sures.'*' — Your hope^ O ye followers of Jesus, is 
your riches amidst all the poverty in your lot ; it is 
your staff to support you in every step of your pil- 
grimage, your fortress that renders you impreg- 
nable to* the attacks of every foe ; your consolation in 
the season of sorrow ; your song of triumph in the 
prospect of death and the grave. Rejoice then 
in hope of the glory of God, and not only so, but 
glory in tribulation also, knowing that tribulation 
worketh patience, and patience experience, and ex- 
perience hope, that maketh not ashamed, because 
the love of God is shed abroad in the heart, by the 
Holy Ghost given unto you." 

In fine, I would address a few words to you who are 
without hope, Ah^ what a deplorable situation is this ! 
What ! are you without hope, in the land oi ab&o- 
lute despair ? No : but you are without hope be- 
cause there is no hope in you. " You are aliens 
from the commonwealth of Israel, strangers to the 
covenants of promise, having no hope, and without 
God in the world.*" What a dismal portrait is this ? 
But, unbelieving sinner, it is the true likeness of 
your character, for it is drawn by the unerring pen- 
cil of inspiration. You may pretend, profess what 
you will, but you have no solid foundation on which 
you build your confidence. Being destitute of an 
mterest in Jesus Christ, you are without that hope 
which he alone can inspire. You may say you have 
hope, but it is unwarrantable presumption. You 



66 



DISCOURSE III. 



may think you enjoy happiness, but it is mere de- 
lusion. I mean not to drive you to despair ; this 
would be cruel in the extreme. But my benevo- 
lent intention is, to make you sensible of your real 
situation ; of the danger to which you are exposed ; 
and to point out to you the only way of salvation. 
Be then convinced of your many and aggravated 
sins, be alarmed because of that dreadful vengeance 
which they deserve, and " flee," without delay, " for 
refuge, to lay hold on the hope set before you.*" 
The gospel publishes the glad tidings that Christ 
Jesus is the almighty, the compassionate, the only 
Saviour. Through him alone it is that your ini- 
quities can be forgiven, and deliverance obtained 
from the wrath to come. " By this man,*" even the 
man Christ J esus, who is the mighty God, and the 
only Mediator, " Is preached unto you the forgiveness 
of sins, and all that believe are justified from all 
things, from which they could not be justified by 
the law of Moses."*' Believe, therefore, in the Lord 
Jesus Christ, and you shall be justified freely by 
the grace of God, " according to the hope of eter- 
nal life.'' Then that hope shall be in you, which 
shall never make you ashamed, but shall issue in 
the full enjoyment of God as your portion for ever 
and ever. Amen. 



67 



DISCOURSE IV. 



ON THE TESTIMONY OF CHRIST, AND THE DUTY 
OF HIS DISCIPLES NOT TO BE ASHAMED ©F IT. 



2 TIMOTHY i. 8. 



Paul, in his addresses to his son Timothy^ 
breathes all the affection of a father. His instruc- 
tions are communicated in such a gentle and per- 
suasive manner, as had a tendency to touch the 
heart of this young preacher, to prepare him for re- 
ceiving his admonitions in love, and to display their 
influence in his conduct. We find the Apostle ac- 
cordingly, in the verses preceding the exhortation 
in the text, giving thanks to God, whom he serv- 
ed with a pure conscience, that without ceasing, he 
had remembrance of Timothy in his prayers night 
and day that he was mindful of his tears of god- 



68 



DISCOURSE IV. 



ly sorrow ; of the unfeigned faith which was in him, 
which dwelt first In his grandmother Lois, and his 
mother Eunice." Who can dispute the sincerity of 
that affection, which is displayed, not in vain os- 
tentation before the world, but in the presence of 
God and in the spirit of prayer ? What can be more 
fitted to engage the love of a rising youth, than to 
hear, that an eminent father of the church had his 
piety and his virtues alive in his memory, which, 
by a natural association of ideas, connected him 
with his faithful ancestors. 

The attention of Timothy being thus roused, his 
heart being thus drawn to Paul as a sincere and 
w^arm friend, his exhortations came home to him 
withfpeculiar energy. " Wherefore," says he, " I put 
thee in remembrance, that thou §tir up the gift of 
God which is in thee, by the putting on of my 
hands." As if he had said, my dear son, it ought 
to be your constant study to exert the talents which 
God hath bestowed on you, and to improve every 
opportunity of discharging with fidelity the duties 
of that office to which you are now solemnly crlled.'' 
" For God hath not given us the spirit of fear 
he hath not placed us in such circumstances of 
danger and calamity, as to be overwhelmed with 
despondency, but hath afforded, and will afford us, 
every support which is necessary to overcome our 
natural timidity, and to inspire us with holy cou- 
rage in the midst of all opposition. He hath given 



DISCOUR'iE IV. 



69 



us the spirit " of power," for we are strong in the 
Lord and in the power of his might, " of love"' to 
Christ and to the souls of men, " of a sound mind,^"* 
to act rationally on every occasion. It is added, 

be not thou therefore ashamed of the testimony 
of our Lord, nor of me his prisoner Paul was at 
this time a prisoner at Rome. 

The testimony of our Lord and that of Paul was 
materially the same. Our Lord's testimony, adopted, 
believed, professed, and improved by us, becomes 
our own : And it should be our great concern that 
the testimony which we embrace be that of Jesus 
Christ. 

Be not you, my friends, ashamed of the testimo- 
ny of our Lord. Though these words be primarily 
addressed to Timothy the evangelist, and may pro- 
perly h& applied to ministers of the gospel, yet 
there are a variety of duties, which are common to 
office-bearers in the church, and to private Chris- 
tians, among which may be included the duty in 
the text, not to be ashamed of the testimony of 
our Lord." 

In the following discourse, I shall endeavour, 
Jlrst^ to explain to you the testimony of our Lord, 
and, secondly^ to offer you a few exhortations which 
the spirit of the text seems to suggest. 

The testimony of our Lord, taken in an exten- 
sive sense, includes the Scriptures of truth, of which 
he is the author, the substance, and the end. To illus- 
trate this testimony, to confirm it. to exemplify and 



70 



DISCOURSE IV. 



to seal it, were some of the grand objects of his 
mission. " To this end,**' says he, " was I born, 
and for this cause came I into the world, that I 
should bear witness unto the truth.'" To shew you 
at one view, what this testimony is, and why it is 
called the testimony of our Lord, it may not be 
improper to mention particularly some of the doc- 
trines which he taught, the precepts he delivered, 
the miracles he wrought, the life he led, and the 
death which he suffered. Thus I shall confine your 
attention to what Christ himself testified, which in- 
cludes the sum of all that is most important and 
interesting in the word of God. 

Firsts The testimony of our Lord contains in it 
the doctrines which he taught. 

Christ Jesus was, in a manner peculiar to him- 
self, the great teacher come from God. " He spake 
as never man spake."" He revealed, in the clearest 
light, doctrines which would never have entered 
into the heart of man to conceive, and which no 
finite understanding will ever be able fully to com- 
prehend. He openly declared, that he existed 
from eternity, aiid was sent in time, by the spe- 
cial appointment of his Father, on an embassy of 
love to our fallen race. He says, accordingly, in 
his reasoning with the Jews, verily, verily, I 
say unto you, before Abraham was, I am. I 
proceeded forth, and came from God ; neither 
came I of myself, but he sent me." He taught 

also the doctrine of his equality with the Father, 

2 



DISCOURSE IV, 



71 



and the distinct subsistence of the divine and hu- 
man natures in his person. " I and my Father are 
one. Have I been so long a time with you, and 
hast thou not known me, Philip ? He that hath 
seen me hath seen the Father. Believest thou not 
that I am in the Father, and the Father in me 
A godhead, a fulness of divinity, equal to that 
which the Father of all possesses, was and is in the 
man Christ Jesus. He taught the offices which 
he sustains as the only mediator between God and 
man : That he was the only prophet who can con- 
vince the understanding arid persuade the heart ; 
the only priest who can remove guilt and pacify 
conscience ; the only king who can " bring into sub- 
jection every thought and every imagination unto 
the obedience of faith in short, the onl^/ way by 
which we can escape misery and attain happiness. 

I am the way,'' says he, " the truth, and the life; 
no man cometh unto the Father but by me.'' He 
taught that a complete renovation of heart was ab- 
solutely necessary to partake of the joys of heaven. 
Accordingly, in his reasoning with Nicodemus, one 
of the rulers of the Jews, he says, except a man 
be born again, he cannot see the kingdom of God." 
He taught, to the unspeakable consolation of his 
mourning disciples, the work and office of the Holy 
Spirit. ^' If I go away, I will send you another 
Comforter, even the spirit of truth ; he will teach 
you all things, and bring all things to your remem- 
brance." He taught the manner in which all the 



72 



DISCOURSE ir. 



blessings of grace and of glory are bestowed on hk 
people, and the infallible security which they have 
of possessing them for ever. " I give unto my sheep 
eternal life, and they shall never perish, neither 
shall any pluck them out of my hand. My Father 
which gave them me, is greater than all, and none 
shall pluck them out of my Father's hand.*" With 
what perspicuity and elegance did he illustrate the 
doctrine of a providence and of a future state ! 
There is a peculiar beauty and tenderness of feel- 
ing in his language, when he condescends to shew 
us the particular regard he entertained for his 
friends, and the happiness they would enjoy in the 
kingdom of his Father. Consider the lilies of the 
field, how they grow; they toil not, neither dotheyspin, 
yet Solomon in all his glory was not arrayed like one 
of these. If God so clothe the grass of the field, which 
to-day is, and to-morrow is cast into the oven, how 
much more shall he not clothe you, O ye of little 
faith In describing the blessedness of a future 
state, how full of love to his disciples, how striking 
and animating, are his words ! In my Father's 
house are many mansions ; if it were not so I would 
have told you : I go to prepare a place for you : 
^ And if I go and prepare a place for you, I will 
come again, and receive you unto myself, that 
where I am there ye may be also."*' 

To sum up all, when we read our Lord's most 
admirable sermon on the mount, and his other dis- 
courses, of which his parables form an eminent part, 



DISCOURSE IV. 



73 



we find in them the most important and interesting 
doctrines, which none could reveal but he who came 
to bear witness unto the truth. Here let us pause 
for a moment, and contemplate the brightness of 
the scene now before us. What an accession to the 
light of nature, and even of revelation, when the 
Sun of righteousness arose ! Now the hand of the 
Almighty is most strikingly visible in all his works, 
directing every event according to his pleasure — now 
we behold the eye of infinite goodness beaming with 
peculiar complacency on his favourite people — now 
the shades of death and the darkness of the tomb 
are dispelled, and the glories of life and immortality 
are brought clearly into view ! 

Secondly, The testimony of our Lord contains in 
it the precepts which he delivered. 

What an excellent system of morals did he teach ! 
He did not merely enforce the laws of nature, or pre- 
scribe rules for promoting the peace and happi- 
ness of civil society ; he did not promulgate laws, 
like those of the statesman^ which take cognizance 
of the external conduct only, but, like the Omni- 
scient himself, as he really was, his commandments 
extend to every province of the heart. 

His laws are pure and spiritual ; they regard the 
most secret movements of the soul. " Thou shalt,'"* 
says he, <^ love the Lord thy God with all thy heart, 
with all thy soul, with all thy strength, and with all 
tliy mind: this is the first and great commandment* 
Surely it is reasonable and according to truth ; for 
* Matt. xxii. 38, 39. Mark xii. 30. 



74 



DISCOURSE IV. 



where ought a creature capable of affection to place 
it, but on him, who is his Maker, Preserver, and 
Redeemer ? The second commandment which our 
Lord taught, is like unto the first, " Thou shalt 
love thy neighbour as thyself How noble a law, 
but how difBcult for selfish man to obey I It leads, 
however, to the exercise of the most diffusive bene- 
volence, and has a direct tendency to promote the 
peace and comfort of all mankind.— This command- 
ment is so eminent, that it is denominated new, 
A new commandment,'^'* says our Lord to his dis- 
ciples, give I unto you, that ye love one another -f-:'*^ 
Not a new commandment with respect to the matter 
of it, for it is one of the dictates of nature, one of 
the precepts of Moses, and it is substantially the 
same as it was from the beginning. But it is new, 
because it never loses the charm of novelty to re- 
commend it to those who are best acquainted with 
it ; because it is now divested of the false interpre- 
tations of the Scribes and Pharisees, and appears in a 
new light ; and chiefly, because it has a new motive 
to enforce the practice of it, even the love of the Sa- 
viour, in laying down his life for his brethren. 

But is the question proposed. Who is my neigh- 
bour whom I ought to love with the same sincerity 
and ardour as myself? Surely, it is our friends, and 
not our enemies. This is what we would naturally 
be disposed to believe. To correct this mistake, 
our Lord hath given us another law, which we are 
under equal obligations to observe. Love your 

* Matt xx|i. 39. f ^^^^ 



DISCOURSE IV. 



75 



enemies, bless them that curse you, do good to them 
that hate you, and pray for them that despitefuUy 
use you and persecute you*/'' Was this law made for 
man, who cannot receive an injury without feeling 
resentment, who cannot look on an enemy but with 
indignation ? It is impossible, indeed, for the car- 
nal man to obey it, for it is in direct opposition to 
his natural propensities and passions ; but the spi- 
ritual man discerns its beauty and excellence — wishes 
from his heart to practise it in its utmost extent.— 
He knows, that how repulsive soever it may be to 
his depraved feelings, it is perfectly agreeable to 
truth and righteousness, and has a manifest tendency 
to promote the welfare and happiness of all man- 
kind. Were this commandment universally observ- 
ed, strife, animosity and war, would cease to exist, 
—man would be a friend to man — union and har- 
mony would reign all over the world. What sa- 
vage would he be, who would denounce cursing and 
bitterness against the man who was lifting up his 
hands and blessing him ! What monster would 
maltreat that man, who was doing him good, and 
addressing our Father in heaven, for mercy to his 
soul ! Certain it is, were this precept imiversally 
practised, society would be clothed with the most at- 
tractive charms. " O how good and how pleasant 
it is for brethren (of mankind) to dwell together in 
unity How like the general assembly, and 
church of the first bom, whose names are written in 
heaven !''' 



» Matt. V. 44. 
E 2 



76 



DISCOURSE IV. 



It may not be improper here to mention some of 
the duties of rehgion which our Saviour taught and 
enforced. The careful reading oi the Scriptures, 
which cannot be done to advantage without serious 
meditation on their sacred contents. " Search the 
Scriptures," said our Lord to the Jews, and this 
commandment is likewise addressed to us, for they 
are they which testify of Christ*.*" The duty of se- 
cret, of family, or social prayer, he also taught. 
Secret prayer is the breathing of the soul to God, 
the offering up of our desires to him in our retire- 
ments. " When thou prayest, enter into thy clo- 
set, and shut the door behind thee, and pray unto 
thy Father in secret, and thy Father who seeth in 
secret shall reward thee openly-f-. Men ought al- 
ways to pray and not to faint J." And our Lord, in 
the exercises of devotion, in which he was frequently 
engaged with his disciples, has set before us a bright 
example of family, of social prayer. To assist us in 
this duty, he hath given us an excellent pattern of 
prayer, which ought to be diligently studied and im- 
proved||. How strikingly also is the duty of spiritual 
conversation recommended, by the frequent discourses 
which our Lord had with his disciples ! With what 
pleasure did they talk concerning the things which 
belonged to the kingdom of God ! This exercise has 
a manifest tendency to promote mutual instruction, 
edification, and comfort. The duties of preaching, 
and hearing the Gospel, in which both ministers and 
people are deeply concerned, ought not to escape our 
• John V. 39. t ^i^tt' vi. 6. J Luke xviii. 1. || Matt. vi. 9— H» 



DISCOURSE IV. 



77 



notice. With what patience, perspicuity, and fervour, 
did our Lord proclaim the glad tidings of salvation ; 
and when he was going to ascend into heaven, how 
solemnly did he commission his Apostles, to go 
into all the world, and to preach the Gospel unto 
every creature !*" And if we are commanded to 
preach, you are commanded to hear. Take heed 
how^ and what you hear, are exhortations of our 
Lord^ Hear in faith, vrith serious attention, be- 
coming meekness, with a sincere desire to have your 
souls edified, and your conduct reformed. Do not 
discover your pride or vanity, by rash criticism, ei- 
ther in the mode of censure or applause. Judge, 
however, what you hear with candour and impartia- 
lity, praying for the direction of the Holy Spirit to 
lead you into all truth. When you are delighted with 
what you hear, blow not the trumpet of fame in the 
ear of the preacher, for if he be modest and faithful, 
even this will be an ungrateful sound. But to hear of 
its good effects on your heart and conduct, will be to 
him sweeter melody than the vain acclamations of 
thousands. On the contrary, if you are displeased with 
what you hear, do not make haste to pass a con- 
demnatory sentence, but patiently examine if your 
judgment be according to the unerring standard 
of truth. If you find it to be a matter of doubtful 
disputation, let not misplaced zeal, in defence of it, 
hurry you to any vehement excess. Quench the spark 
of contention, by forbearing one another in love 
for if it be fenned by the spirit of rancour and bitter- 
^ Luke viii. 18. Mark iv. 24. 



78 



DISCOURSE IV. 



iiess, who knows what a destructive fire it may kindle ? 
But if you find it to be an error subversive of the 
peculiar doctrines of the Gospel, of any of the fun- 
damental articles of our holy religion, do not remain 
at ease, indulging a criminal indifference about the 
cause of Christ, but prudently use those methods of 
preserving the purity of truth, which the Spirit of 
God enjoins. — To you who are the friends of Christ, 
he hath left a dying charge, ^' do this," says he, in 
remembrance of me."" This is a command of love, 
and all who are actuated by the love of Christ, will 
feel the manifold and powerful obligations under 
v;hich they are to observe it. 

Thirdly y The testimony of our Lord was con- 
firmed by the miracles which he wrought. 

By a miracle, I understand, an event which is 
contrary to the fixed laws of nature. The probabi- 
lity of miracles can be doubted by none who reflects 
on the unbounded power of God. He who set the 
stupendous machine of the universe in motion, can 
easily stop the course of any part of it at his plea- 
sure. That our Saviour wrought a great variety 
of the most astonishing miracles cannot be denied ; 
for they were not like those of an impostor, perform- 
ed in a dark corner, or in the presence of a few 
friends, but in the face of day, and in the sight of thou- 
sands of his enemies. These wonderful works, even 
keeping the inspiration of the Scriptures altogether 
out of view, are as well attested as any other histo- 
rical facts. Any objections, therefore, against their 



DISCOURSE IV. 



T9 



reality, or any attempts to show that they are mere 
impositions on a credulous multitude, is at once to 
reject the evidence of the senses, and to invalidate 
the truth of the most authentic records. — To assert 
that, in these works, our Lord was actuated by an. 
evil spirit, as the Jews presumptuously averred, is 
to maintain that Satan did cast out Satan, which is 
manifestly absurd. 

Though our Lord was omnipotent, yet he did not, 
on any occasion, indulge in an ostentatious display 
of power. He never performed a miracle but when 
it was necessary to accomplish some important pur- 
pose; and the grand end for the attainment of which 
all his miracles were performed, was the confirma- 
tion of the testimony which he bore to the truth. 

But how did his miracles confirm this testimony ? 
In it he declared, that he was in his personal cha- 
racter God, and also, that he was invested with a 
peculiar ofiicial character, as sent of God. Both of 
these truths, which are the foundation of all that 
he revealed, his miracles fully confirmed. In the 
clearest and most striking manner, they proved him 
to be Jehovah, whose dominion ruleth over all — the 
great God who had the elements of nature, the 
passions of men, the rag^ of devils, the power of death 
and the grave, completely under his controul. He 
Was a person of his own order, and therefore, when 
he wrought miracles, it was in a manner peculiar to 
himself : it was not like one, who was merely an in- 
strument in the hand of the Most High, but like 

£ 4 



80 



DISCOURSE IV. 



the Supreme Being, as he really was. He acted not 
like the prophets, or the apostles, who were persuad- 
ed and ready to acknowledge, that it was not by their 
own power, that they wrought miracles in proof of 
their mission ; but our Lord performed his wonder- 
ful works by his own divine power, his own creative 
energy. Peter, expressive of his faith in the eter- 
nal power and godhead of his Master, said to the 
lame man, who was laid daily at the gate of the 
temple which is called Beautiful, to ask alms of 
them that entered into the temple, " in the name 
of Jesus Christ of Nazareth, rise up and walk* f ' 
but our Saviour, exercising the right and preroga- 
tive of which, in his own person, he was possessed, 
uniformly said to the palsied and infirm, " rise, 
take up thy bed and walk." He also spake the dead 
to life. At the grave of a friend, he cried, " Laza- 
rus, come forth-f-.'' His command is instantly obey- 
ed. This was the voice of God and not of a man 
only, the voice of the Almighty, who in the begin- 
ning said, ''let there be light, and there was light,'' 
—let there be life, and there was life. Now, as our 
Saviour's miracles incontestibly proved him to be 
God, it necessarily follows that he is infallible in 
all the doctrines and precepts which he delivered. 

Add to this, his testimony contained a declara- 
tion of his important mission from the Father, and 
his miracles proved that this declaration was true. 



* Acts iii. 6. + John xi. 43. 



DISCOURSE IV. 



81 



He afiirmedj that " he proceeded forth and came 
from God, that he did not come of himself, but that 
the Father sent him." He claimed an extraordinary 
mission, and he proved it by extraordinary works. 
" The works that I do,'' says he, " bear witness of 
me, that the Father hath sent me, and if I do not 
the TOrks of my Father, believe me not." But we 
have the most abundant reason to be fully satisfied, 
that he is the Messiah that should come, and that 
it is in vain to look for another ; for you recollect the 
message, which was returned to the Baptist, in an- 
swer to his inquiries on this very point, " the blind 
receive their sight, and the lame walk, the lepers are 
cleansed, and the deaf hear, the dead are raised up, 
and the poor have the Gospel preached to them*.'"* 

Thus, his numerous and benevolent miracles afford 
the most delightful and satisfactory evidence of his 
divine mission, of his being a messenger from hea- 
ven, guided by infinite wisdom in all that he said. 
He spake as he acted, as one having authority : 
he spake as never man spake " 

Fourthly^ The testimony of our Lord was exem- 
plified in his life. 

The doctrines and precepts which he taught, 
were to him not subjects of mere speculation, but 
had a suitable influence on the temper of his mind, 
and the tenor of his conversation. In his private 
life did shine forth all th€ graces and virtues which 



* Matt xi. 5, 
E 5 



82 



DISCOURSE IV. 



can adorn and ennoble a character. Every part of 
his conduct was in exact conformity to the letter of 
the divine law ; and the temper of his mind was a 
bright commentary on its spirit. During the whole 
course of his life on earth, he did that which was 
right in the sight of his heavenly Father, uniform- 
ly pursued the path of integiity and holiness, and 
inclined not, in the smallest degree, to the right 
hand or to the left. Though he dwelt in the midst 
of a world lying in wickedness, yet he contracted 
not the least stain of guilt; though he sometimes 
associated with publicans and sinners, with a view 
to reclaim them, such communications with evil 
men did not corrupt his good manners, for he was 
always " holy, harmless, undefiled, and separate 
from sinners."'"' 

He taught and inculcated love to God ; and how 
eminently did he exemplify it in his conduct ! 
His heart was l^e constant seat of veneration, es- 
teem, and affection towards his heavenly Father, and 
incessantly panted with ardent desire after the advance- 
ment of his glory. As love to Grod, so benevolence 
to man, was most conspicuously displayed in his 
life. Accordingly, he went about continually 
doing good,*' both to the souls and the bodies of 
men. He instructed the ignorant, sympathized 
with the afflicted, healed the diseased. He was 
the friend of the fatherless and of the orphan, 
brother to the child of sorrow, and made the wi- 
dow's heart to sing for joy. He was meek under 



DlS<:OtJBSE iVi 



83 



insults, patient under suffering, brave in the view of 
danger. He never cherished envy, malice, or re- 
venge against his enemies ; but, on the contrary, 
when he beheld the black cloud of wrath gathering 
around the heads of his countrymen the Jews, the 
tear of pity started in his eye, and this most pa- 
thetic exclamation burst from the bottom of his 
heart, O Jerusalem ! Jerusalem ! thou that kili- 
est the prophets, and stonest them that were sent 
unto thee, how often would I have gathered thee as 
a hen gathereth her chickens under her wings, but 
ye would not.*" Even in his last agony on the 
cross, when the cruelty and rage of his enemies rose 
to an enormous height,— even in the midst of the 
most unprovoked and unprecedented indignities, his 
fervent prayer to his God was, " Father, forgive 
them, for they know not what they do,*" Thus, he 
persevered in affording the strongest proofs of the 
truth of his testimony, at least of his full persuasion 
of its truth, by a life of spotless innocence, and ex- 
emplary virtue. He is the only character that ever 
appeared on earth, who spake without error, or the 
possibility ©f error, and, in every respect, acted as 
he spake. Thus, " he hath left us an example 
that we should follow his steps." 

Fifthly^ The testimony of our Lord was sealed 
with his blood. 

As he led the life of a saint, being holy in all 
manner of conversation, so he suffered the death of 
a martyr in witnessing for the truth. It may not^ 
£ 6 



64 



DISCOURSE IV. 



however, be improper to remark, that this is 
not the only, nor the chief view, in which either his 
life or his death ought to be contemplated. It is 
never to be forgotten, that he appeared on earth in 
a peculiar character, as the surety of the better 
covenant." Hence, as his spotless life was a course 
of obedience, in the room of his people, to the pre- 
cepts of the law ; so his death was the suffering 
of its penalty, as a propitiatory sacrifice for their 
sins. He who was " in the form of God, took upon 
him the form of a servant, and became obedient 
unto death, even the death of the cross. He gave 
himself for us, an offering and a sacrifice to God, 
for a sweet-smelling savour." Though these are 
the grand lights in which his obedience and suffer- 
ings ought to be viewed, yet there are other lights, 
comparatively inferior, but in themselves of great 
importance, whicli ought not by any means to be 
overlooked : his life ought to be considered as an 
example, and his death as that of a martyr. 

There have been some men, who have spoken 
bold language in support of a cause which they pro- 
fessed to have espoused, when all was calm around, 
and no opposition appeared ; but when the storm of 
persecution arose, silence sat down upon their lips — 
in the prospect of danger and of death they have 
shrunk back and fled away. This shewed either 
a consciousness of the badness of their cause, or a 
want of fortitude to defend it ; in either case, they 
forfeited every claim to the noble title of martyrs. 



DISCOURSE IV. 



85 



Others again have, through ignorance, adopted a 
system, and, impelled by enthusiasm to support it, 
have fallen victims at the altar of religious frenzy ; 
who vainly thought that they fought, and bled, and 
died, as the most zealous champions of the Christ- 
ian faith. But our Lord was thoroughly acquainted 
with his own cause, — was perfectly persuaded of its 
infinite importance to the best interests of mankind, 
and, in its defence and propagation, was fully sensible 
of the powerful opposition he had to combat and to 
overcome, — the awful sufferings he had to endure. 
Before his omniscient eye arose the scourge, the 
crown of thorns, the purple robe, the nails, the cross, 
and, above all, the cup in his Father ""s hand, ready 
to be given him to drink, the ingredients of which 
were sharper than the vinegar, and more bitter than 
the gall. All these he beheld with undaunted reso- 
lution, for he set his face like a flint, and knew 
that he should not be confounded, because his God 
was with him.'^ 

He came into the world to bear witness unto 
the truth."*' To this end of his mission, during his 
life, he uniformly adhered, and he accomplished it 
at his death. Before he bowed the head, and gave 
up the ghost, he could say, " it is finished.'' Thus 
the condition of the new covenant was fulfilled,— 
the blessings of his purchase which he bequeathed 
to his followers in a testamentary deed, and which, 
to speak so, he had been writing out during his re- 
sidence on earth, he rolled up, as now completed. 



86 



Discourse iv. 



whilst he was suspended on the cross, and sealed it 
with his blood, and so made it firm and sure to all 
generations. It is a believing view of the Captain 
of our salvation being made perfect through suffer- 
ing in the cause of truth, which has inspired the 
good soldier of Jesus Christ with holy courage and 
magnanimity, to brave danger and death in its most 
frightful forms. And you, O believer, in looking for- 
ward to the close of life, may also triumph and say, 
" O death, where is thy sting ! O grave, where is thy 
victory ! Thanks be unto God, who giveth us the 
victory, through our Lord Jesus Christ.**' 

II. I shall now address to you a few exhortations, 
which the spirit of the text seems to suggest. 

1. Be not thou ashamed to 'profess the testimony 
of our Lord. Having studied this testimony, hav- 
ing understood and believed it, — ^be not ashamed 
openly to avow your attachment to it. When reli- 
gion is fashionable, it hath many votaries. The 
crowd bow to it without hesitation. When they see 
others, and especially those who move in the higher 
circles of society, pursuing the same course, they are 
proud to follow. But when the tide of popular opi- 
nion turns,— when the great, the noble, and the 
mighty, set sail, and leave religion behind, the mul- 
titude are ashamed to own her as a friend,— are not 
afraid to be carried away with the current, though 
they should " make shipwreck of faith and a good 
conscience.**' 

O my brethren ! in an age when all ranks 



MSCOUKSE 1V» 



87 



seem to have corrupted their way, — when many en- 
tertain little or no reverence for the name of God- 
indulge in the open profanation of the Lord's day 
by the notorious neglect of public worship, — con- 
vivial entertainments, — frivolous amusements, — un- 
necessary visits; — when many parents appear to 
act as if they were not persuaded that it was their 
duty to instruct their children, to inspect their mo- 
rals, to train them up in the nurture and admoni- 
tion of the Lord ; — when many masters seem entire- 
ly to overlook the eternal welfare of their servants, it 
certainly becomes you, in the various stations and re- 
lations in which Providence hath placed you, more 
especially to profess your attachment to the person, 
to the cause, and to the laws of Christ. I do not 
exhort you to be ostentatious professors of religion, 
or, in other words, to be hypocrites ; for a hypocrite 
is the most base and detestable of all characters ; 
he is not ashamed to be esteemed by his neighbours 
around him what he is not, and, if possible, he would 
even impose on the Omniscient himself ; but I ex- 
hort you to be real Christians, and to manifest the 
truth of your character by a suitable profession of 
your faith in the Saviour. There may be the form 
of godliness without the power, but wherever the 
power is there the form will appear. 

If, therefore, you believe in Christ,— -if you are 
persuaded of the importance and utility of the ordi- 
nances which he hath appointed, be not ashamed 



88 



DISCOURSE IV. 



publicly and uniformly to profess your faith, and to 
manifest its sincerity by your conduct. Though 
the multitude should be engaged in a continual 
bustle from day to day, without cherishing a pious 
thought, or bending the knee at the throne of grace, 
be not thou ashamed to meditate on the law of the 
Lord, — to retire from the business of the world,— 
to enter into your closet, to pray unto your Father 
in secret, and your Father who seeth in secret shall 
reward you openly.''^ — Though the multitude should 
live in the habitual omission of family devotion, be 
not ashamed to make the voice of melody to be 
heard in your habitation, — though they should 
make no distinction between the first and the other 
days of the week, should dream away and neglect to 
improve the precious hours of that day which is sa- 
cred to the memory of our Lord's resurrection from 
the dead, be not thou ashamed to awake early to 
commemorate the glorious work of your once crucified 
but now risen Saviour, — to seek preparation of heart 
for the solemn services of religion — to rejoice in every 
opportunity of going up to the house of God, of sitting 
down at the table of the Lord, and over the sacred 
symbols of his broken body and shed blood» openly to 
avow, before God, angels, and men, that you are 
not ashamed of the testimony which jou have em- 
Ijraced. Let the language of your hearts and of 
your profession be, " whatever others do, as for us 
wc will serve the Lord.'' 



i' 



DISCOURSE IV. 



69 



2, Be not thou ashamed to defend the testimony 
! of our Lord. An examination of the truths of re- 
ligion is highly necessary, because of its importance 
both to the present and future welfare of mankind ; 
and he who is without enlightened principle, is like 
a ship without anchor, tossed to and fro with every 
wind. We who have the liberty of judging for our- 
selves, ought to use every precaution lest we make 
a false determination. After sufficient inquiry, 
praying for the direction of the Spirit of wisdom to 
lead you into all truth, you have reason to believe 
that it is the testimony of the Lord which you have 
embraced, you ought not only to be uniform in its 
profession, but firm in its defence. In an age re- 
markable for change of sentiment and diversity of 
opinion, in a time when infidelity and error so 
much prevail, you may expect to be attacked from 
different quarters. The witticism of the free-thinker^ 
the laugh of the fool, the banter of the profane, may 
be directed against you. Blush not, however, to 
avow that your sentiments of religion are differ- 
ent from theirs ; let them not alarm you into a 
mute submission, or to attempt a cowardly retreat, but 
make a bold resistance, " knowing that the founda- 
tion of God standeth sure," and, therefore, all that your 
enemies can say or do, may be regarded as the 
"waves which beat against the rock with impotent 
fury, showing its immoveable stability, while they 
dash themselves in pieces at its feet. " No weapon 
formed against Zion shall prosper.'' You have 



do 



DISCOURSE IT. 



abundant reason for thankgiving unto God, that 
you are not exposed to that severity of persecution, 
which Paul endured when he addressed the exhor- 
tation to Timothy contained in the text, for at that 
time he was a prisoner at Rome, and was afterwards 
to suffer a violent death. He even rejoiced that 
he was counted worthy thus to suffer for the sake of 
Christ and will you be ashamed to suffer reproach 
for Christ ? Ridicule is not the test of truth. With 
this, however, which to some is a most formidable 
evil, you may expect to meet^ in the course of your 
Christian profession ; and if you invariably perse- 
vere in the path of duty, this will be a test of the 
sincerity and strength of your belief in the truth. 

Hold fast, therefore, the profession of your faith 
without wavering, for faithful is he who hath pro- 
mised Contend earnestly for the faith once deli- 
vered ta the saints. And I will not be negligent 
to put ygu always in remembrance of those things, 
though you know them and be established in the 
present truth.*" Let your minds be stored with the 
knowledge, and your hearts confirmed in the belief 
of those truths which are of the utmost importance, 
but which at any time may be most disputed, and be 
properly furnished with arguments for their support, 
that you may always be ready to give a reason of 
the hope that is in you with meekness and fear.**' 

3. Be not thou ashamed to publish the testimony 
of our Lord in your conversation. Though you 
should have a flaming profession of religion, and 



DISCOURSE IV^ 



91 



should most warmly contend for the truth, yet if 
your conduct do not in some measure correspond, 
you can have no claim to the character of a real 
Christian. There are some who appear to be par- 
•ticularly attentive to the duties of the first table of 
the moral law, who are not so scrupulous with regard 
to their observance of the duties of the second. 
Like the Scribes and Pharisees of old, they pay 
tithes of mint, and anise, and cummin, and neglect 
the weightier matters of the law, justice, mercy, and 
faith.'' There are others who boast of their charity 
and honesty, whilst they have no fear of Grod before 
their eyes. Both of these characters are extremely 
defective, for they are entirely destitute of religious 
principle, which is essentially necessary to the ac- 
ceptable performance of aiy duty. 

There is a wonderful power of accommodation, that 
some Christians display, which is considered as no 
easy acquisition. They assume appearances accord- 
ing to the complexion of the society of which they 
constitute a part. Among the devout they seem 
to be sober and serious, and also mingle in the con- 
versation of the dissipated*^ and profane, as if they 
were not ashamed to avow, that whatever be their 
profession, their principles are, in no respect, mate- 
rially different from those of others. What a glar- 
ing inconsistency ! These things, my brethren, 
ought not so to be. You ought to be uniform and 
steady in your profession of religion, and to have a 
practice corresponding to it, always bearing about 



92 



DISCOURSE IV. 



in the body the dying of the Lord Jesus, that the 
life also of Jesus might be made manifest in your 
body.'' " Be blameless and harmless, the sons of 
God without rebuke, in the midst of a crooked and 
perverse nation, among whom you ought to shine 
as lights in the world. Let your light so shine be- 
fore men, that they may see your good works, and 
glorify your Father who is in heaven. And besides 
this, giving all diligence, add to your faith virtue; 
and to virtue knowledge ; and to knowledge temper- 
ance ; and to temperance patience ; and to patience 
godliness ; and to godliness brotherly kindness ; and 
to brotherly kindness charity ; for if these things 
be in you and abound, they make you that you shall 
neither be barren nor unfruitful, in the knowledge 
of our Lord Jesus- Christ,''^ 

I shall now conclude with a short address : 
Firsts To those who are not ashamed of the tes- 
timony of our Lord. Why should any man be 
ashamed of it ^ Surely it is the noblest cause that 
you can espouse, the cause of God, of truth, of ho- 
liness — a cause in which all that is most valuable 
and dear to you, is involved — a cause worthy of God 
to reveal, and of men to embrace ; with which dig- 
nity and success are inseparably connected — a 
cause which the wise have studied, the eloquent have 
pleaded, and for which the brave have died. The 
testimony of our Lord^ has been subscribed and main- 
tained by many illustrious names, by patriarchs, 
prophets, apostles and martyrs, by the wisest and 



DISCCURSE IV. 



93 



best of men in every age, and why should you be 
ashamed to be followers of them who " through faith 
and patience are now inheriting the promises Go 
on, and prosper in the course which you have begun 
to pursue. You may indeed expect to meet with 
opposition in the way. The breath of calumny 
may sully your reputation ; by the wicked and un- 
godly you may be stigmatized with many odious 
names ; but let this, instead of spreading the blush 
over your countenance, or paralyzing your efforts in 
the good cause you have embraced, operate on you 
as an excitement to more vigorous exertion, " and 
your labour shall not be in vain in the Lord. Bless- 
ed are ye when men shall revile and persecute you, 
and shall say all manner of evil against you, falsely, 
for my sake; rejoice and be exceeding glad, for great 
is your reward in heaven ; for so persecuted they the 
prophets which were before you.'''' 

Sacrifices cannot be made, magnanimity and zeal 
cannot be displayed in a better cause : the members 
of your bodies, the powers of your mind, the whole 
of your influence, and part of your substance, cannot 
be employed to better purpose, than in -promoting 
it, for all that you possess is derived from God, and 
to his honour and service all should be devoted. 
Are you persuaded this is your duty, but it is so 
arduous you feel your own weakness and insuffici- 
ency for the performance of it ? Believe the words 
of your Lord and Saviour, My grace is sufficient 
f(M: you, my strength is made perfect in weakness.'' 



DISCOURSE IV. 

Hold fast, therefore, the profession of your faith 
without wavering, for faithful is he who hath pro- 
mised. Be stedfast and immoveable, always abound- 
ing in the work of the Lord, knowing that your la- 
bour shall not be in vain in the Lord.*" 

Secondly^ I shall now address those who are 
ashamed of the testimony of our Lord. Why are 
you ashamed of this testimony.^ Do you imagine that 
it is mean and trifling — that it has none to profess 
it but the foolish and weak-minded, those who are 
bred to low habits of thinking, or vulgar occupa- 
tions, who are totally unacquainted with the disco- 
veries of men of genius, the labours of the learned, 
the refinements of the polite world, and that sublime 
knowledge which brightens the higher circles of so- 
ciety ? If so, you are in a gross delusion. For it is 
a testimony great and important in itself, the great- 
est, most important, 'and most interesting, of all 
things to a human being. It is the one thing need- 
ful, and those who truly believe and profess it, are 
the most noble and enlightened of men. " They 
are Zion's children who are taught of God,"" who 
have seen the superior excellence of religion to 
the pomp of state, the vain show of greatness, 
which the world assumes. Vanity of vanities, 
saith the preacher, all is vanity.*" Cast your eyes 
around you ; see the man of pleasure not ashamed 
to pursue his course of riot and dissipation, which 
issues in disappointment, wretchedness and woe ; 
the man of ambition, who aspires after some path 

6 



DISCOUKSE IV. 



95 



of honour, and is not ashamed to make every effort 
to obtain it, though at the expense of candour and 
integrity ; the miser, who denies himself even the 
necessaries of life, with meagre look and trembling 
hand, is not ashamed to collect the perishing trea- 
sure, to lock it up as his portion, whilst he renders 
it useless to himself and to others. Will such persons 
not be ashamed to pursue folly and vice, which lead 
to ruin, and will you be ashamed of that wisdom 
which Cometh down from above, by which you 
are made wise unto salvation Alas ! there are 
some who seem to be ashamed of nothing but reli- 
gion. Let such ponder that alarming declaration 
of our Saviour, " if any man shall be ashamed of 
me, or of my words, of him shall the Son of Man 
be ashamed, when he shall come in his own glory, 
the glory of the Father, and of his holy angels. O 
kiss the Son lest he be angry, and ye perish from 
the way; when his wrath is kindled but a little,^ w^ho 
can tell the awful consequences ? it is safest for us 
to say, " Blessed are all they that put their trust in 
him," for they who trust in him shall never be 
ashamed nor confounded, world without end. Amen. 



96 



DISCOURSE V. 



ON THE CAUSE OF GOD, AT^D THE MANNER IN 
WHICH IT IS PLEADED. 



PSALM Ixxiv. 22. 
" Arise, God, plead thine own cause'* 

In the following discourse, it is proposed to describe 
the cause of God, or to point out its peculiar cha- 
racter ) to explain when it may be said God pleads 
his own cause ; and the sentiments or feelings of 
soul, of which this prayer is the native expression. 

The cause of God, in the text, literally signifies, 
the peculiar constitution of grace which he esta- 
blished with his ancient people the Jews. It is de- 
nominated " the covenant By this covenant, 
peculiar privileges were conferred on them, and pe- 
culiar duties were required of them, by which they were 
eminently distinguished from all other nations. By 



* Verse 20. 



DISCOURSE V. 



91 



this, the light of truth and of mercy was in their 
dwellings, while all around were " the dark places 
of the earth, full of the habitations of cruelty.'' The 
cause of God, therefore, may primarily be viewed as 
containing that system of doctrine, worship, and go- 
vernment, w^hich he instituted among his ancient 
people, and which they were under peculiar obliga- 
tions to observe. 

The cause of God now, is the same with that 
which obtained among Israel of old, with this dif- 
ference, that it is divested of all those laws that 
were adapted to them as a peculiar people ; — of all 
that form or ceremony, which was merely typical, 
and, therefore, of temporary obligation. The cause 
of God now, is that system of doctrine, worship, and 
government, which Christ has instituted in his 
church, to continue unalterable to the end of time. 

The cause of God, therefore, is the religion of Je- 
sus Christ, in opposition to that of the heathen, who 
still occupy a great portion of the earth, who have 
the light of nature only to guide their steps to eter- 
nity in opposition to the religion of Mahomet, 
who pretended to be the great prophet sent from God; 
and this wonderful delusion still prevails over millions 
who inhabit theeastern world;— in opposition to the re- 
ligion of the Pope, who opposeth and exalteth him- 
self, above all that is called God, or that is worship- 
ped.'' This is the religion that once spread a gloom 
over the face of Europe ; and though we in these 
lands are greatly indebted to the zealous exertions, 



98 



DISCOUESE V. 



and heroic sufferings, of our venerable ancestors, who^ 
by the good hand of God upon them, were enabled 
to effect our deliverance from its tyrannical and de- 
grading influence, yet in some kingdoms it is still 
established in all its horrors and abominations. 
This is Antichrist, whose downfal, notwithstanding 
all his apparent revivals, is absolutely certain, for it 
is predicted by Him who is faithful and true. 

Where is this cause to be found delineated ? In 
the sacred writings, which contain the only rule of 
faith and obedience. But though the whole Scrip- 
tures of the Old and New Testaments contain it, 
and, by their mutual light, serve to illustrate it ; and 
though its doctrines are to be found in both, but 
more clearly revealed in the latter, yet, especially 
the mode of worship, and the form of government, 
in the Christian church, are to be found only in 
the writings of the New Testament, which record 
the rise and early progress of Christianity. 

Though this cause, is, doubtless, revealed in the 
Scriptures with sufficient fulness and perspicuity, 
for to them the charge of imperfection is not to be 
imputed, yet a diversity of sentiment concerning 
some parts of it has obtained even among intelli- 
gent and good men. This has given rise to angry 
controversy, and occasioned many unhappy divisions 
in the Christian church. It would be exceeding 
the bounds of truth, to assert, that every things 
held by any one denomination of Christians, 
which it differs from another, is included in the 



DISCCURSE V. 



99 



cause of God, because man cannot divest himself of 
those infirmities and passions, which are inseparable 
from his nature, in the present state of imperfec- 
tiouj and are too often found to intermingle themselves 
even with his efforts of religious zeal. It would also be 
a breach of charity, to suppose, that among the vari- 
ous denominations of professing Christians, there is 
one only who hath retained the cause of God, and 
all^ others have abandoned it. Though the language 
of our profession is, that there is only one, which, 
after serious and diligent examination, we believe to 
be the most pure, and, upon the whole, most conform- 
able to the unerring standard, yet we are far from 
claiming to ourselves the attribute of infallibility^ 
and thus pronouncing the sentence of excommunica- 
tion on all who do not follow with us. Luther and 
Calvin, these celebrated instruments which God 
employed in the reformation from popery, most cer- 
tainly maintained, upon the whole, the cause of 
God, though in some particulars they differed about 
the sacrament of the supper, and the form of church 
government. And in an earlier age, though Paul 
and Barnabas separated from each other, both of 
them were still good men ; and none of them could 
justly be said to have abandoned the cause of 
Christ. 

What then are the leading features of the cause 
of God by which it may be known ? It is his own 
cause. 

Firsts It is a cause that embraces his peculiar 
F 2 



100 



DISCOURSE V. 



•character. What is the moral character of God ? 
He is a Being of unchangeable truth, of immacu- 
late holiness, of infinite love. His cause is like un- 
to him, is a transcript of himself, his perfect resem- 
blance. 

It is the cause of truth, in opposition to all false- 
hood, deceit, or error. It is no imposition on man- 
kind ; it pretends to nothing but what it really is ; 
what it hath proved, and will prove itself to be. It 
is founded on the divine nature ; perfectly agreeable 
to the constitution of things ; consistent with all 
that is upright and permanent. Christ himself, in 
his divine and mediatorial character and relations, 
who is the sum and substance of this cause, and 
whom it reveals, is the Truth; — he is the image of the 
invisible God ; — and if we have seen him, we have 
seen the Father also. It reveals invisible and glo- 
rious objects to our faith ; but it is not unreasonable 
to believe them, for they really exist, possessing all 
the properties which are there represented as belong- 
ing to them : the doctrines of the Gospel are the 
reasonable, unadulterated milk of the word. 

It is the cause of holiness, in opposition to all 
deformity and pollution. It reveals the mystery of 
godliness. It gives no encouragement to any ini- 
quity, admits not of sin in any shape, not even in 
thought. God is holy, and as he is, so is his cause. 
The doctrines it contains are holy, for " the words 
of God are pure words, like silver tried in a fur- 
nace.''' The ordinances and precepts it enjoins are 



I7ISC0URSE V. 



lOI 



holy ; " the commandment is holy." The great 
design and tendency of its promises, are to make us 
partakers of a divine nature, and to '' perfect holi- 
ness in the fear of God."'' From all we hear a voice 
thus addressing us, " be ye holy," saith Jehovah, 
" for I am holy." 

It is the cause of love and of peace. God is love. 
He is the God of peace, of order, and not of confu- 
sion. It reveals the only method of reconciliation 
with that almighty benevolent Being whom we have 
offended. It reveals " God in Christ reconciling 
the world unto himself, not imputing unto men 
their trespasses." It teaches love to the Father of 
all, and love to the brethren. " Be ye imitators of 
God as dear children." It lifts its warning voice 
against all irregularity and disorder ; against all con- 
tests for victory^ but not for truth ; against all un- 
warrantable divisions in the church. '' Let all 
things be done in decency and in order. Endea- 
vour to keep the unity of the spirit in the bond of 
peace." All these and other duties it enforces by 
the noblest and most persuasive motives. Walk 
in love, as Christ also hath loved us and given him- 
self for us, an offering and a sacrifice to God for a 
sweet-smelling savour.' 

Secondly^ It is God's own cause, for his glory is 
peculiarly concerned in it. If it reveal his cha- 
racter, his glory must be involved in it ; for what 
is his glory but himself .^^ what is the raanifesta^ 
F 3 



102 DISCOURSE V. 

tion of his glory but the display of his moral per- 
fections ? 

The glory of his truth is intimately connected 
with, and most illustriously displayed in this cause : 

For he is a. God of truth, and without iniquity, 
just and right is he.''' How can man, sinful man, 
be just with God ? The reply to this important 
question, which it is the peculiar excellence of this 
cause to explain, unfolds the glory of divine truth 
and righteousness : For God is just even Avhen 
he justifies the ungodly." Here he commits no 
mistake or error, but completely answers to his name, 
the True God. For we are justified freely by 
his grace, through the redemption that is in Christ 
Jesus, whom God hath set forth to be a propitia- 
tion through faith in his blood to declare his right- 
eousness." <^ 

The glory of his holiness is concerned in this 
cause ; for this it displays in the highest degree. 
Every doctrine, every ordinance, every declaration 
and promise of the gospel, every precept and threat- 
ening of the law, show his infinite detestation of sin, 
and his unalterable determination to inflict on it 
exemplary punishment. When we look carefully 
into it, when we survey it on all sides, are we not 
disposed to exclaim, Who can stand before thee a 
holy Lord God 

The glory of the divine love is concerned in this 
cause ; for this it displays in the highest degree. 
What accents ever fell on the human ear like these ! 



DISCOURSE V. 



103 



" God so loved the world that he gave his only be- 
gotten Son, that whosoever believeth on him should 
not perish, but have everlasting life.'' This is the 
only music that can soothe and arrest the believing 
soul. " Herein is love, not that we loved God, but 
that he loved us, and sent his Son to be the propi« 
tiation for our sins." The delightful proclamation 
from heaven is, Glory to God in the highest, 
peace on earth, and good will to men.*" From the 
inexhaustible treasures of his benevolence, God hath 
given to sinners of the human race, not only his 
Son to be their ransom, but also his Spirit to be 
their guide, their sanctifier, and their comforter. 
He hath given them both a Saviour from guilt, and 
a companion to direct and to cheer them, as they pass 
throught his wilderness of tears. He hath bestowed 
on them ^' the holy Spirit of promise, which is the 
earnest of their inheritance, until the redemption of 
the purchased possession. Godliness is profitable for 
all things, having the promise of the life that nov^ is 
and of that which is to come. Wisdom's ways are 
pleasantness, and all her paths are peace. In keep- 
ing of God's commandments there is a great re- 
ward." 

Thirdly^ It is God's own cause, for it is that 
which he is pe6uliarly bound to support. 

This is abundantly manifest, from its revealing 
his character and displaying his glory ; for he can- 
not deny himself, and his glory he will not give to 
another. He will not therefore suffer his cause^ with 
3? 4 



104 



DISCOUESE V. 



which his character and his glory are so insepara- 
bly connected, to perish ; nay, he will not only up- 
hold it in existence, but will make it to grow and 
flourish, amid all the changes of this stormy region. 
Not only by his promise, but by his very nature, 
he is bound to support it, and to render it victori- 
ous over all opposition. Sooner shall God cease 
to love truth, purity, and peace ; sooner shall he cease 
to exist, than he can permit his own cause to be 
covered with universal contempt, or to sink into 
everlasting oblivion. It will always have some 
friends to support it, who rely on heavenly resources ; 
some advocates of ability and zeal to plead it, de- 
pending on the aid of supernatural influence ; their 
arguments and their eloquence, however much they 
may be disregarded by many upon earth, will be 
listened to by the great Judge in heaven; and to the 
confusion and ruin of all their adversaries, a deci- 
sion in their favour shall be ultimately pronounced. 
God, in the course of his providence, hath pleaded, 
does plead, and will plead, his own cause. This 
leads me, 

II. To . consider when it may be said God 
pleads his own cause. 

The language here is obviously in allusion to 
what takes place in judicial proceedings, and fre- 
quently occurs in the sacred writings. Thus, Da- 
vid appeals unto God, with regard to his formida- 
ble adversary Saul, The Lord be judge, and judge 
between me and thee, and see and plead my cause^ 



I>ISCOUIlSE V. 



105 



and deliver me out of thine hand And^ on ano- 
ther occasion, he says, " plead my cause, O Lord, 
with them that strive with me For God to 
plead his cause, according to this idea, is to act, in 
the course of his providence, in such a manner as 
to support the interests of truth, of holiness, and of 
peace, in opposition to all who labour for their de- 
struction. 

This seems to imply that there are two great 
causes, diametrically opposite, and extremely hos- 
tile to each other, at issue. The cause of God, the 
character of which I have briefly delineated, and 
the cause of Satan, which, being opposite to the 
other, must be that of error, of impurity, of strife. 
The friends of error, of impurity, of strife, are so 
many advocates who have undertaken the cause of 
the latter, and are determined to employ their ta- 
lents, and exert their influence for its defence. The 
friends of truth, of holiness, and of peace, are advo- 
cates who are engaged in the cause of the former, 
and are resolved to support it, in the strength of 
Him who hath raised them to such high digni- 
ty, and reposed in them such an important trust. 
The trial, many ages past, has commenced ; in the 
course of divine providence it is still going on, and 
will be finished at the consummation of all things. 
It is unnecessary to conjecture how it will terminate, 
for a righteous sentence shall be pronounced, and 

* 1 Sam. xxiv. 15. + Psalm xxxv. 1. 



106 



DISCOURSE V. 



just judgment shall be executed. The truth is 
great, and will prevail, 

God, in former times, both under the Old and 
New Testament dispensations, hath in a most won- 
derful manner pleaded his cause, by extraordinary- 
interpositions in its favour. Does not the history 
of Moses and the Prophets, of Christ and the Apos- 
tles, contain a succession of miracles the most asto- 
nishing, in support of the cause of God and truth ? 
Jehovah hath pleaded his cause, by making the 
elements of nature, op several occasions, the minis- 
ters of his vengeance against his enemies, — by his 
striking communications to his servants the pro- 
phets, — by the many wonderful works performed by 
them, — by the important and seasonable messages 
ivhich they published unto others, — by the mission, 
the discourses, the miracles, the life, the death, the 
resurrection of his Son and our Saviour,— by the 
descent of the Spirit, — by the miraculous powers 
conferred on the Apostles, — by their heavenly doc- 
trines, their holy courage, their upright conduct,— 
by the success of their ministry, in the rapid and 
extensive progress of Christianity, in spite of all the 
most formidable opposition from earth and hell, 
for in a very few years the standard of the cross 
was erected in every quarter of the globe. But, on 
these extraordinary methods of God's pleading his 
cause, I intend not not to enlarge. 

God may be said to plead his own cause, in the 
ordinary dispensations of his providence, 

4 



DISCOURSE V. 



107 



Firsts by raising up men of talent to state it fairly 
and to illustrate it clearly, in opposition to those who 
would darken and misrepresent it. 

A good cause only requires to be fairly stated and 
clearly explained, that its excellence may appear. 
For this purpose, men of superior abilities may not 
seem to be so necessary as men of candour and com- 
mon sense. But a bad cause must not be represented 
in a true light; its native deformity must be concealed; 
it must, if possible, be made to assume a fair and im- 
posing form. To accomplish this, great powers of in- 
tellect, in the enemies of the truth, have been deem- 
ed absolutely necessary. If so, are not equally great 
powers necessary to detect the sophistry of their rea- 
soning, and the false glare of their colouring ? Has 
not this obtained in fact ? Whilst the infidel boasts 
of the displays of genius and taste, the stores of learn- 
ing and information that can be collected on his 
side, cannot the Christian muster among his friends 
men equal, nay, superior in these respects ? The great 
Sir Isaac Newton, the wonder of his own, and of 
every succeeding age, for philosophical acuteness^ 
and sagacious investigation, to whose discoveries 
science is so much indebted, was a firm and zealous 
supporter of divine revelation. To him many others 
in the literary world, whose names are well known 
to fame, might be added. Even Luther and Calvin, 
whom God, in the dark ages of popery raised up, to 
purify his religion from the gross errors and abomi- 
nations with which it was contaminated, to rescue it 

f6 



108 



DISCOURSE V. 



from spiritual tyranny, to break asunder the chains 
with which it was bound, and to send it forth in its 
genuine charms to bless the world, were men of un- 
common powers of understanding, as their valuable 
writings that have come down to us clearly 
prove. And since that memorable period, ever dear 
to civil and religious liberty, hath not God continued 
in his church a succession of able as well as faithful 
ministers of the New Testament to support his 
cause ? Every attack upon it has been a call to its 
friends to put forth their strength in its defence ; 
and their exertions have not been in vain. It has 
been pleaded by a force of argument, and felicity of 
illustration, vastly superior to any exhibitions that 
were ever made by its adversaries. 

Secondly^ By raising up men of undaunted cour- 
age to defend it, when opposed by force or violence. 

The enemies of true religion, convinced that their 
cause cannot be supported by fair, or by false reason- 
ing, have had recourse to compulsory measures, to 
force of arms : — hence the march of Mahomedism 
and Popery is marked with blood. It therefore be- 
comes those who would defend the truth, not to be 
deterred by the threats of the adversary, nor to fear 
them who can only kill the body. That this has 
been the fact, many who are dead yet speak. Those 
christian heroes fell triumphant, fighting the good 
fight of faith ; and their very blood proclaims, in a 
language m.ore pathetic and impressive than any 
words can express, the goodness and might of their 



DISCOUKSE V. 



log 



leader, the righteousness of their cause, and the hap- 
piness of all who have . the honour to be engaged in. 
it. God hath pleaded his cause, by the lively faith, 
the firm integrity, the unbending fortitude, of pro- 
phets, of apostles, of martyrs, in every age of perse- 
cution for conscience' sake. " They obeyed God ra- 
ther than man ; resisted unto blood, striving against 
sin ; were faithful unto death, and have received a 
crown of life." 

Whilst infidels may boast of insensibility, of in- 
difference, and even of levity, in the prospect of dis- 
solution, which is the sum of all the examples they can 
gather from the most eminent of their fraternity, on 
whom they lavish all their applause, w'e can bring for- 
ward to the view of an intelligent, holy, admiring 
generation, ardent desires of death, and the most 
noble superiority to its terrors, which nothing but a 
firm faith in Jesus, and a lively hope of life and im- 
mortality, brought to light by the gospel, are fitted 
to inspire. Those, of whom the world was not 
worthy," have gloried to suffer for the sake of Christ ; 
rather than renounce thecause which they had espous- 
ed, they have cheerfully embraced the gibbet, the stake, 
and the flames. None of these things," says Paul, 

move me, neither count I my life dear unto myself, 
that I may finish my course with joy. I have 
a desire to depart and to be with Christ, which 
is far better"' than to remain in a present evil world.^ 
Such magnanimity and fortitude have most pow- 
erfully and successfully pleaded the cause of Godp, 



110 



DISCOUBSE V. 



Thirdly^ By raising up men of eminent piety, to 
adorn it by their conversation. 

The cause of God is not a speculative but a prac- 
tical system ; and when it is believed, it will be open- 
ly professed, and supported by corresponding con- 
duct. The faith of it is a living, active principle, 
that will prove its existence, and display its charms, 
by a ct)nversation becoming the gospel/' The in- 
fluence of example over the minds of men, has been 
universally acknowledged to be more powerftil than 
that of precept, and never fails, in a greater or less 
degree, to impress its image on the manners of so- 
ciety. Even those who may not have a capacity for 
reasoning, for examining all the bearings of a sys- 
tem, have eyes to see consistency of conduct in its 
professors. The beauty of holiness, exhibited in the 
conversation, is like a portrait where the form and 
features of Christianity can be recognised by all 5 
like a writing, the character of which is legible even 
by the most vulgar and illiterate. True Christians, 
accordingly, are representted as the epistles of 
Christ, known and read of all men." 

By the piety, jiurity, and integrity, manifest in 
the conversation of his friends, God hath, in all 
ages, pleaded his cause. Thus Paul states his con- 
duct as an argument in defence of the soundness of 
his principles, in opposition to that of those who re- 
sist the truth, men of corrupt minds, reprobate con- 
cerning the faith. <^ Their folly shall be manifest 
unto all men ; but thou hast fidly known," says he 



DISCOURSE V. 



Ill 



to Timothy, " my doctrine, manner of life, purpose, 
faith, long-suffering; charity, patience And he 
exhorts his son in the faith, if he would succeed in 
his preaching, to be an example of the believers, in 
word, in conversation, in charity, in spirit, in faith, 
in purity -(-.'" And indeed no man, whatever be the 
station he holds in the church, can reasonably ex- 
pect to be successful in supporting and defending 
the truth, who uniformly contradicts it in his con- 
duct. The enemy will say, and say justly, how 
can he be in earnest ; for he certainly does not be- 
lieve what he teaches or what he professes ? Where 
the truth is really believed, it must have a prac- 
tical influence over the whole man : And how 
great and happy are the effects of good example ? 
It enlightens the understanding, while it persuades 
the heart ; and, in proportion as it is admired and 
•imitated, diffuses a charm throughout every circle 
into which it enters. Has not God, at various pe- 
riods, and among different nations, raised up men, 
distinguished for their godly conversation, by means 
of which he hath eminently supported and propa- 
gated his cause ? It is here unnecessary to mention 
names ; for they are so numerous that some of them 
cannot have escaped your recollection ; let us study 
to add to the list, to prove ourselves worthy of such 
an honourable distinction, by adorning the doc- 
trine of God our Saviour in all things.^' 



* 2 Tim. iii. 10. f 1 Tim. iy. 12> 



112 



DISCOURSE V. 



Fourthly^ By overruling the efforts of its ene- 
mies to defeat their own purposes. 

Thisj in the course of divine providence, has 
been remarkably exemplified, in manifold instances 
too tedious to enumerate. Suffice it to say, that 
the great and formidable opposition that the tyrant 
of Egypt displayed against the Hebrews, issued in 
his own destruction. This showed, in a most strik- 
ing light, the weakness of his cause, and the 
folly of his conduct ; and, at the same time, clearly 
illustrated that the cause he persecuted with such 
virulence and violence was from heaven, and which 
the Almighty was engaged to support. 

Were not the heresies that early arose in the 
Christian church, and the terrible sufferings inflict- 
ed by her enemies on her genuine members, over- 
ruled by Jehovah for the propagation of his own 
cause Did not the errors published by false teach- 
ers afford occasion for the inspired writers themselves 
to insist the more on the proofs and illustrations of 
the opposite truths ? Did not the Apostle John 
write the beginning of his Gospel, with a view to 
establish the divinity of our Saviour, in opposition 
to the contrary doctrine, which, by Cerinthus and 
others, was then maintained .^^ Did not Paul write 
his epistles to the Romans and Galatians, to estab- 
lish the truth of a sinner's justification by the free 
grace of God, through the righteousness of Christ, 
in opposition to those Judaizing teachers, who con- 
tended for the necessity of ceremonial rites, or mo- 



DISCOURSE V, 



118 



ral performances, either in whole or in part, for our 
acceptance with God, and our title to eternal life ? • 
Did not James write his epistle, to show the ne- 
cessity of good works, as the grand evidence and 
fruit of faith, in opposition to those who taught 
that the grace of God, in the salvation of sinners, 
gave encouragement to a licentious course of 
life ? Do we not find the inspired w^riters, in 
the coui'se of their reasonings, frequently starting 
objections in the name of their opponents, that, by 
the arguments with which they were repelled, the 
truth might be the more clearly and fully estab- 
lished ? 

Since the days of inspiration, has not error, taught 
and published, called forth the most able and elo- 
quent defences of the truth ? In this respect, per- 
haps no age has been more distinguished than our 
own. What light hath lately been thrown on the 
authority and evidences of divine revelation, on the 
divinity and atonement of our Saviour, and other 
capital doctrines of Christianity, which by some 
have been openly denied ? Let not the authors and 
abettors of error, on this account, take merit to 
themselves, but let our gratitude rise to the Father 
of all, who permits and overrules their exertions to 
defeat their own designs, by making them subser- 
vient to the illustration of the truth. This import- 
ant purpose is accomplished, not only by a more clear 
and full display of the truth, as a proper answer 
to an objection always does, but also, by rousing thc^ 



114 



DISCOURSE V. 



attention, by exciting the most earnest diligent in- 
quiry after the truth, searching for its evidence, 
which directly leads to the destruction of that im- 
plicit faith, or faith falsely so called, which is so in- 
jurious to the interests of true religion. Add to 
this, as opposition tends to enliven the zeal, and 
unite the exertions of the friends of truth, so it must 
ultimately lead to the support and prosperity of a 
j( good cause. To this there is nothing more adverse 
than that supineness, that lukewarm indifference, 
which sometimes seizes upon them, when a?l around 
is like the unruffled face of the sky, where every ap- 
pearance of a threatening storm is completely evan- 
ished. An army is never more in danger than 
when it presumes that the foe keeps at a distance, 
being afraid to make the attack ; and therefore, in- 
stead of improving themselves in military discipline, 
and having their weapons in proper order for the 
combat, lay them aside to rust, and transform their 
camp into a scene of indolence or festivity. They are 
then ready to be taken by surprise, and to be easily 
overcome. But the vigilance and attacks of the ene- 
mies of the truth, when seen and felt, operate as a 
strong excitement on its friends, and thus, whilst 
apprehensive of their own safety, they are animated 
^vith increasing zeal for the cause they have espoused; 
are loudly called to unite in affection, and to com- 
bine their efforts ; to put on their armour, and to be 
better prepared than ever for its defence. Thus it 



DISCOURSE V. 



115 



is that God hath made his cause to prosjter the 
more that it was opposed and persecuted. 

III. Let us now shortly consider the sentiments 
or feelings of soul, of which this prayer is the native 
expression : Arise, O God, plead thine own cause.*" 
1. This prayer evidently proceeds from a heart 
deeply affected with the low and neglected state of 
the cause of God. " Arise, O God," says Asaph, as 
if Jehovah had been asleep concerning it, and seemed 
in his apprehension to have forsaken or neglected it. 
Similar is the prayer of the prophet, Awake, 
awake, put on strength, O arm of the Lord ; awake, 
as in the ancient days-, in the generations of old 

If the cause of religion be in a low state when its 
enemies are numerous, powerful, and triumphant, 
when its friends are few, timid, and inactive, when 
there is no auspicious star to be seen, prognosticating 
a favourable change, this certainly was the case with 
the church when the prayer in the text was address- 
ed unto God. For, says the Psalmist, " We see 
not our signs : there is no more any prophet, neither 
is there among us any that knoweth how long. O 
God, how long shall the adversary reproach ? Shall 
the enemy blaspheme thy name for ever ? Why 
withdrawest thou thy hand, even thy right hand ? 
Pluck it out of thy bosom 

Must not every pious soul, when contemplating 



* Isaiah 4i. 9. + Verses 9, 10, 11, 



116 DISCOURSE V. ^ 

Zion in such a deplorable situation, be filled with ^ 
sorrow ? To this disease of the mind, worldly- 
grandeur, opulence, and pleasure, are not effectual 
remedies. Even Nehemiah, that man of God, 
could not but appear sad in the presence of Artax- 
erxes the king, amid every earthly comfort, w^hen 
he reflected on the desolations of Zion the city of 
his God 

2. This prayer proceeds from a heart fully per- | 
suaded of God''s ability to plead his own cause, or | 
to grant deliverance unto his church. Such a per- I 
suasion is necessary to the offering up of our desires 
to God in understanding and in faith. That pray- 
er to the Most High would be unreasonable and 
foolish, which did not imply a belief that He only 
was able to grant the request of our lips. 

Thus the Psalmist here was convinced that his 
own powers and eloquence were not sufficient to plead 
the divine cause ; that it was not in man, or in an- 
gels, who excel man in wisdom and in strength, to 
do it, and therefore to them, in the time of need, he 
does not apply ; but looks above all, to the throne of 
God, and pours forth his prayer to him, in all the 
ardour of importunity, and the sincerity of faith. 
We find him, accordingly, claiming God as his 
King, expressive of his belief in the sovereignty, 
power, and dominion of Jehovah, and celebrating. 



* Nehemiah, chap, ii. 



JDISCOURSE V. 



117 



with wonder and admiration, the mighty deeds that 
Omnipotence alone can perform. For God is my 
King of old, working salvation in the midst of the 
earth. Thou didst divide the sea by thy strengths 
thou brakest the heads of the dragons in the waters. 
Thou brakest the heads of Leviathan in pieces, and 
gavest him to be meat to the people inhabiting the 
wilderness. Thou didst cleave the fountain and 
the flood ; thou driedst up mighty rivers. The day 
is thine, the night also is thine ; thou hast prepar- 
ed the light and the sun. Thou hast set all the 
borders of the earth 5 thou hast made summer and 
wmter^. 

Here, in the most sublime language, is expressed 
a full persuasion of God's ability to revive his cause 
when it is in a languishing condition ; to support 
and promote it when oppressed and persecuted. He 
can, according to his pleasure, enfeeble, disperse, or 
consume the enemies of his church, even when 
they appear most strong and formidable, as easily as 
he can curb, destroy, or render useful to man, the 
most ferocious animals that his power hath created 
and upholds in existence. He can produce a most 
delightful change in his church, even when its aspect 
is most gloomy and portentous, with as great facili- 
ty as he can chase away the shades of night by the 
rising sun, or dissolve the snows and frosts of winter 
by the warm breezes of the spring. 



♦ Verses 12— 17» 



118 DISCOURSE V. 

S. This prayer proceeds from a heart fully p^er- 
suaded of God's willingness to plead his own cause. 

From a persuasion of God's ability to plead his 
cause, we are not necessarily led to infer his willing- 
ness; but when we are assured that he hath pledged 
his power by covenant, or compact, for this purpose, 
then we can have no doubt of his willingness. Thus, 
he who utters the prayer in the text, calls on God 
to have respect unto the "covenant." Unto what 
covenant? To that which he made with Israel, 
that he would be " their God, and the God of their 
seed," that he would be <' their light and their sal- 
vation." „ . • -J 

This covenant was the result of infinite wisdom, 
the offspring of sovereign, free, and rich mercy, in 
which God pledged himself not to leave his people 
to themselves, nor to the will of their enemies. 
This therefore, afforded them sufficient ground 
of confidence, that though the church might be 
brou-^ht low, he would interpose for her help. \\ e 
find," accordingly, David saying on a similar oc- 
casion, that the Lord would « arise and have mer- 
cy upon Zion, for the time to favour her, yea, 
the set time, was come*." 

The persuasion of Gods willingness to plead 
his cause, might be drawn from other considera- 
tions ; that it is his own cause, the cause which 



« Psal. cii. 13. 



DISCOURSE V. 



119 



he hath planned, which he hath chosen, in which 
he delights, and therefore it is his will that it 
shall prosper. Now, his counsel shall stand, 
and he shall do all his pleasure.'' He sometimes, 
indeed, permits it to be brought low, and apparent- 
ly to be buried in the dust, that its resurrection 
may the more illustriously display his power and 
grace. Let us therefore pray, in the full assur- 
ance of faith, ''Arise, O God, and plead thine 
own cause.'' 

4-. This prayer proceeds from a heart full of hope 
that the Lord will arise, and in due time render his 
cause successful. 

Though it indicates grief of mind, it is not the 
language of despair. As it is the prayer of faith, 
founded on the commandment and promise of God, 
so it is accompanied with hope that the Lord will 
fulfil his promise, in the season that appears most 
fit to his infinite wisdom. 

I In the darkest night of the church, a ray of hope 
is to be seen. The Lord may appear, in the ap- 
prehension of his people, to have abaiidoned them, 
and they may even in their haste say so, but they 
will soon find reason to correct the expression. "Zion 
said the Lord hath forsaken me, and my God hath 
forgotten me." But what saith the Lord ? Can a 
woman forget her sucking child that she should not 
have compassion on the son of her womb ? yea, she 
may forget, yet will I not forget thee. Behold ! I 
have graven thee on the palms of my hands, thy 



120 



DISCOURSE V. 



walls are continually before me*.'' The church 
may be brought into such a situation of distress, as 
to pour forth her complaint in the most affecting 
strains — Will the Lord cast ofF for ever ? and 
will he be favourable no more ? Is his mercy clean 
gone for ever ? doth his promise fail for evermore ? 
hath God forgotten to be gracious ? hath he in an- 
ger shut up his tender mercies This, sad as it is, 
is not the tone of despair. For it is added, " This is 
my infirmity; but I will remember the years of the 
right hand of the Most High. I will remember the 
works of the Lord ; surely I will remember thy v, on- 
ders of old. I will meditate also of all thy works, 
and talk of thy doings. Thy way, O God, is in 
the sanctuary, who is so great a God as our God ? 
Thou art the God that doest wonders, thou hast de- 
clared thy strength among th^ people. Thou hast 
with thine arm redeemed thy peoplef." Thus the 
word of God is our comfort in our affliction, and 
when we pray, let us say, remember the word un- 
to thy servants on which thou hast caused us to 
hope." 

5. This prayer plainly indicates an ardent de- 
sire and corresponding exertion, that the cause of 
God may be speedily crowned with success. 

Being deeply affected with the low state of Zion, 



* Isaiah xlix. 14, 15, 16. f Ps. lxxvii.7— 15. 



DIS^COURSE V. 



121 



feeing fully persuaded of God's ability and will- 
ingness to recover her, and, being filled with hope 
that he will do so in his own time, it is the ardent 
desire of the saint, that the Lord would arise and 
have mercy upon her. What language can be more 
expressive of sincere earnestness than this, " O de- 
liver not the soul of thy turtle dove unto the multitude 
of the wicked, forget not the congregation of thy 
poor for ever ! Have respect unto the covenant : for 
the dark places of the earth are full of the habita- 
tions of cruelty. O let not the oppressed return 
ashamed : let the poor and needy praise thy 
name*." 

Sincere and ardent desire, is always accompanied 
with the use of means for its gratification. Prayer 
itself is a mean that God hath appointed, and which 
he frequently employs and blesses, for showing his 
kindness unto his church. For this^ for what ? even 
for that which God hath purposed and promised to 
bestow, " yet for this will he be inquired of by the 
house of Israel that he may do it for them'f-.''' But 
prayer is not the only mean that ought to be em- 
ployed for this purpose, for when such is the case, 
all is hypocrisy. True and fervent prayer for 
the accomplishment of an object, is never to be 
found alone : it is always accompanied with suitable 
activity in the performance of other duties. Have 
you the revival of religion at heart You will not 

Ps. Ixxiv. 19, 20, 21. t ^zek. xxxvi. 37. 



122 



DISCOURSE V. 



only pray for it, but be diligent in endeavouring to 
instruct the ignorant, to arouse the careless, to re- 
claim the wanderer, to comfort the afflicted, and to 
recommend to all, both by word and deed, simpli- 
city and godly sincerity. 

To conclude : I would exhort you, my Christian 
friends, to endeavour to make yourselves thoroughly 
acquainted with the cause of God, which you are 
bound to support. It is a cause, the great essential 
characters of which are embraced by every believer 
in Christ, and when he acts a worthy part, sup- 
ports and promotes it. You should therefore be able 
to distinguish it from every other cause, from the 
cause of a party, which hath always some selfish or 
carnal object in view. It is a fearful sentiment 
adopted by the Roman Catholics, that there is no 
salvation out of the pale of their own church. Is 
not this saying that the cause of God is exclusively 
with them ? But whilst we maintain that, by their 
errors in doctrine, their idolatries and superstition in 
worship, they have altogether abandoned it ; are there 
not some members of Protestant churches who seem to 
act on a similar principle, though in words they dis- 
avow it ? They will not co-operate with Christians of 
other denominations in diffusing the knowledge of the 
Gospel throughout the world. Though no doubt 
we ought to act in a consistency with our profession 
of religion, yet surely that profession must have in 
it something that requires correction, which forbids 



DISCOURSE V. 



123 



us to act in union with others^ though not of oui* 
communion, in pronioting the grand characteristic 
principles of Christianity, in which we are all agreed; 
those principles, the belief of which is essentially 
necessary to salvation. All true Christians are of 
one faith ^ therefore the matters about which they 
differ being of comparatively inferior importance, 
should not alienate their affections, or divide, and 
thus enfeeble their exertions, in promoting the com- 
mon cause of God that they have embraced. Let 
us never forget its prominent features, that it is the 
cause of truth, of holiness, and of peace, and there- 
fore^ that which supports error, connives at vice, en- 
courages strife and separation among brethren, must 
be of an opposite description. Let us always endea- 
vour to be the friends of the one, but the opponents 
of the other. 

In this cause, you ought to cultivate and display 
holy and ardent zeal. It is a cause of the utmost 
importance, and of the highest interest to mankind, 
that in which the character of God is revealed, in 
which his glory is peculiarly concerned, and which 
he is bound to support, therefore it will not admit 
of lukewarmness or indifference. Than this there 
is nothing more unworthy of the Christian charac- 
ter, more detestable in the eye of Omniscience. 
Some there are, who expend their zeal on matters of 
doubtful disputation, whilfe they are careless about 
principles of acknowledged vital importance to Christ- 
ianity. Let not such a spirit be exhibited in our 
g2 



124 



DISCOURSE V. 



conduct, but let us proportion our zeal to the import- 
ance of the object we have in view. Thus we shall 
imitate our noble ancestors, who were instruments 
in the hand of Providence for accomplishing our 
deliverance from Popish tyranny and superstition. 

The mantle of the Apostles/' says an eloquent 
writer, fell upon the Reformers, while ^ the spirit 
of judgment and of burning,' both enlightened their 
path, and devoured the thorns and briars which im- 
peded their march. The interests which they rose 
to vindicate, the severity of the conflicts which they 
had to sustain, and the long train of consequences 
which were to follow from their measures, called 
forth that mighty talent, magnanimous feeling, and 
elevated principle, which have nothing to throw away 
upon trifles ; but endless treasures of intellect and 
toil, of suffering and of blood, to lavish on the cause 
of J csus Christ*.*'' It is good to be always zealously af- 
fected in a good thing, and in this you follow a high- 
er example than that of martyrs and apostles, even 
that of our Lord and Saviour ; for the zeal of his 
Father'^s house did eat him up.*" 

Whatever apology you may make for not pleads 
ing the cause of God by argument, surely you can 
have none for not endeavouring to plead it by your 
conduct. You may want ability to reason with your 
adversaries, but even this may be greatly supplied by 
Study and application ; but beware that you do not 



♦ Dr. Mason. 



DISCOURSE V. 



125 



also want fortitude to resist the manifold temptations 
with which you are surrounded, and thus to abandon 
the cause of God ; or prudence, piety, and purity, to 
maintain and adorn it. It is the cause of truth ; 
endeavour to commit no error against the word of 
God ; or against your own conscience. It is the cause 
of purity ; avoid therefore every sin, and " perfect 
holiness in the fear of God." It is the cause of love 
and peace ; «^ wherefore lay aside all malice, and all 
guile, and hypocrisies, and envies, and evil speak- 
ing, and endeavour to keep the unity of the spirit in 
the bond of peace."" " Dearly beloved, I beseech 
you, as strangers and pilgrims, to abstain from flesh- 
ly lusts which war against the soul. Having your 
conversation honest among the Gentiles, that where- 
as they speak against you, as evil doers, they may 
by your good works, which they behold, glorify God 
in the day of visitation. For so is the will of God, 
that with well doing, you put to silence the igno- 
rance of foolish men. As free, but not as using 
your liberty for a cloak of maliciousness, but as the 
servants of God. Honour all men, love the brother- 
hood. Fear God. Honour the king 

Are there any among you, who are altogether 
regardless of the interests of religion, who never lift up 
a prayer, or contribute a mite, for their support and 
prosperity ? You are the enemies of the cause of God. 
Perhaps you will say, how can this be ? Surely we 



* 1 Peter ii. 11, 12—15, 16, 17. 

G 3 



126 



DISCOURSE V. 



have not declared war against it, nor are we active in 
our opposition to it. But you care for none of those 
things^' which concern the glory of God, in the esta- 
blishment and enlargement of the kingdom of truth, 
of righteousness, and of peace in the world. This you 
leave altogether to others, and you are not disposed 
to quarrel with them. But what saith our Saviour ? 
" He that is not with me is against me ; and he that 
oathereth not w ith me scattereth.*'"' If all vour at- 
tention be devoted to the welfare of the body, to 
the business of this world, to the vain pursuits of 
time, seriously consider, whether you are not ne- 
glecting the great end of your being. Be aroused 
to a sense of your guilt and danger ! Do you not see 
time rapidly receding from you, and the boundless 
ocean of eternity rolling its mighty tide to swallow 
you up ? Oh, what will become of you, if you be 
fbund enemies to God, and to his cause, in the great 
day of final decision ! Be convinced, before it be 
too late, that your conduct has a direct tendency to 
counteract the benevolent designs of God, in the 
plan of redemption through Jesus Christy and to frus- 
trate the grand end which the faithful servants of 
the Most High have in view, in all their labours. 
Why are they so much in earnest, by their prayers 
and corresponding exertions, that God would arise 
and plead his own cause ? Is it not that the igno- 
rant may be brought to the knowledge of the Sa- 
viour ; that those who are perishing in their sins may 
be saved by the blood of Jesus i that those who are 



DISCOURSE V. 



127 



careless about the most important of all interests, 
the interests of their souls, may be brought to seri- 
ous consideration ; that those who are wandering 
afar off from happiness, may be arrested in their 
course, and turned into the right way; that such as 
you, who are the enemies of God, whatever you may 
think of yourselves, may become his friends ? There 
is no safety for you but by embracing the cause of 
God. Those who are engaged in open hostility 
against it, and those who are indifferent to it, are 
allies in an evil work, and shall fall together in 
one common ruin : " For no weapon formed against 
Zion shall prosper.'' O, be persuaded then to re- 
pent of your ways, and to come over to the Lord's 
side, Jehovah waiteth to be gracious. He is plead- 
ing with you, and pleading for your good. Comply 
with his merciful invitation. Now, then, we are 
ambassadors for Christ, as though God did beseech 
you by us ; we pray you, in Christ's stead, be ye 
reconciled to God*." 

SCor. v. 20* 



G 4 



128 



DISCOURSE VI. 



ON THE STANDARD OF THE CHRISTIAN 
CHARACTER. 



GALATIANS vi. 16. 

As many as walk according to this rule, peace he on 
them, and mercy, and upon the Israel of GodJ** 

These words present to our consideration the 
rule according to which Christians should walk ; the 
character of the persons on whom the benediction 
is pronounced ; and the blessings which it particu« 
larly embraces. 

I. Let us consider the rule according to which 
Christians should walk. 

The original meaning of the word here translat- 
ed rule^^ literally refers to an object straight, in op- 
position to crooked ; to any thing straight in exa- 
mining other things, as a tongue or needle in a ba-^ 
lance, or a plummet in building ; and, by an easy tran- 
sition, it is used to signify that by which oua^ sen- 



DISCOURSE VX. 



129 



timents and conduct ought to be examined and re- 
gulated. Now, the Holy Scripture is the only stan- 
dard or rule of faith and practice. The law of 
the Lord is perfect. To the law and to the testimo- 
ny, if they speak not according to this word it is be- 
cause there is no light in them." All Scripture is 
useful as a standard of belief and of morality, for it 
is given by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, and for in- 
struction in righteousness, that the man of God may 
be perfect, thoroughly furnished unto all good works*.'*'' 
To attempt even an outline of all the doctrines and 
precepts which the Scriptures contain, would lead 
me into too wide a field of discourse, neither is it 
necessary to the illustration of my subject; for by the 
rule in the text I understand the epistle which the 
Apostle addressed unto the Galatians, or rather, the 
doctrines and precepts it contains, and which he in- 
tended them to observe in forming their system of 
faith and of practice. These may be abridged under 
the four following particulars : 

Fwst^ This rule contains the doctrine of justifica- 
tion through faith in the righteousness of Christ, 
in opposition to the works of the law, to the merit 
of any works, either ceremonial or moral . 

One grand object of Paul in this epistle to the 
Galatians, is to teach them, that the salvation of 
lost men is of grace and not of works. He was not 
ashamed plainly to declare this most important 



*2 Tim. iir. 16,17. 

g5 



130 



DISCOURSE VI. 



truthj in opposition to those who would pervert the 
Gospel of Christ ; and he even openly blamed his be- 
loved brother Peter, who, through a criminal timidi- 
ty, not a little accommodated to the prejudices of 
the circumcision. The dissimulation with which 
Peter, Barnabas, and other Jews, w^ere chargeable, 
justly merited disapprobation and censure. He says, 
accordingly, «^ that they walked not uprightly ac- 
cording to the truth of the Gospel,'' because they 
seemed to adhere to the rite of circumcision, and 
other ceremonial observances, as necessary, either in 
whole or in part, to their acceptance with God — - 
they shunned to declare, by doctrine and example, 
that the righteousness of Christ alone^ is the foun- 
dation of a sinner's justification in the sight of their 
offended Maker. Thus, they acted contrary to that 
Gospel, which teacheth, that " a man is not justi- 
fied by the works of the law, but by the faith of Je- 
sus Christ, even we have believed in Jesus Christ,, 
that we might be justified by the faith of Christ, 
and not by the works of the law, for by the works 
of the law shall no flesh be justified*."*' 

The covenant which God made with Abraham, 
though it was accompanied with peculiarities, par- 
ticularly in reference to his seed according to the 
flesh, which were of temporary duration, yet it sub- 
stantially embraced the everlasting covenant of grace, 
and was a special revelation of that plan of mercy^ 
according to which sinners of mankind, of every na- 



» GaL ii. 16. 



DISCOURSE VJ. 131 

tion and of every age, obtain pardon, acceptance in 
the sight of God, and a title to eternal life. The 
manner, accordingly, in which Abraham was justified, 
is exhibited as a pattern according to which every sin- 
ner is justified. There is not one way of being saved 
under the law, and another under the Gospel, but it is 
one and the same to men of whatever description, un- 
der every dispensation of grace. As there is only one 
place of happiness for all, so there is only one way of 
entering into it : "Even as Abraham believed God, and 
it was counted to him for righteousness. Know ye 
therefore, that they which are of faith, the same are 
the children of Abraham. And the Scripture, fore- 
seeing that God would justify the heathen through 
faith, preached before the gospel unto Abraham, say- 
ing. In thee shall all nations be blessed. So then they 
that be of faith, are blessed with faithful Abraham* 
Now to Abraham and his seed were the promises 
made. He saith not, and to seeds, as of many ; but as 
of one, and to thy seed, which is Christ*.*" 

Now, in Christ believers are blessed, because, as 
the surety of the better covenant, he fulfilled its con- 
dition ; by obeying the precepts of the violated law, 
and satisfying the demands of ofiended justice in 
their room^ he finished transgression, made an end 
of sin, made reconciliation for iniquity, brought in 
an everlasting righteousness; and because this right- 
eousness was wrought out for them, it is by God, in 

* Chap. iii. 6, 7, 8, 9; 16. 

g6 



132 



DISCOURSE VT. 



the happy moment of effectual calling, imputed 
to them for their justification. Of this they are 
fully persuaded, and at the same time convinced, that 
there is nothing in themselves to recommend them to 
the divine favour, but every thing to excite the divine 
displeasure; they rest their claim, and place their de- 
pendance for every needful blessing, on the founda- 
tion of what Christ hath done and suffered for them- 
They can say with the Apostle, " Christ hath re- 
deemed us from the curse of the law, being made a 
curse for us ; for it is written, Cursed is every one 
that hangeth on a tree : that the blessing of Abra- 
ham might come on the Gentiles through Jesus 
Christ, that we might receive the promise of the Spi- 
rit through faith*." Those, therefore, who build 
their hopes on any other foundation, reject the great, 
the only atonement for sin, and expose themselves t^ 
the awful punishment of unbelief. Paul, according.- 
ly, plainly asserts to those to whom he wrote, that ^* if 
ye be circumcised, Christ shall profit you nothing. 
Por I testify again to every man that is circumcised, 
that he is a debtor to do the whole law. Christ is 
become of no effect unto you, whosoever of you are jus- 
tified by the law, ye are fallen from grace. For we 
through the spirit wait for the hope of righteousness 
by faith t." 

Thus, whilst many desired " to make a fair show 
in the flesh,*" to boast of circumcision, and other 
ijarnal rites, to the dishonour of God, and of the per- 



* Chap. iii. 13, 14. 



+ Chap. V. ^, 3y^,5. 



DISCOURSE VI. 



133 



feet righteousness of Christ, Paul was determined 
to renounce every external privilege, every Christian 
attainment, all good of whatever description, wrought 
in him or done by him, as the ground of his depen. 
dance ; and to triumph in the finished work of his 
divine Saviour, as alone worthy his esteem and con- 
hdence. Hence one of his noblest raptures is, " God 
forbid that I should glory save in the cross of our 
Lord Jesus Christ Let us go and do likewise. 

Secondly^ This rule contains the necessity and im- 
portance of the entire renovation of our fallen nature. 

In the verse preceding the text, we are in- 
formed that in Christ Jesus, neither circumcision 
availeth any thing nor uncircumcision, but a new 
creature."" This is the same doctrine that our Sa- 
viour taught Nicodemus : Except a man be born 
again he cannot see the kingdom of God-(-." The 
Apostle here teaches, that it is not the external rite 
of circumcision which is valuable, but the spiritual 
blessing signified by it. The same truth he exhibits 
in his other epistles: He is not a Jew which is one 
outwardly, neither is that circumcision which is out- 
ward in the flesh ; but he is a Jew which is one in- 
wardly, and circumcision is that of the heart in the 
spirit, and not in the letter J."' We are circumcised 
with the circumcision made without hands, by the 
cutting oflP of the body of the sins of the flesh, by the 
circumcision of Christ§.'' 

* Chap. V. U. t John iii. 3. % Horn. ii. 28. § Col. ii. 11. 



DISCOURSE VI. 



This spiritual circumcision, is the work of the 
Holy Spirit, and is inseparably connected with union 
to Christ. '^If any man be in Christ Jesus, he is a 
new creature ; all old things are passed away, and all 
things are become new." Here a blessed change 
takes place, which extends to the whole man. It is 
complete in so far as it pervades every power of the 
soul ; but imperfect, because in no power has it at- 
tained its highest degree of excellence. The man 
who is renewed in the spirit of his mind, hath new 
principles of action, — new objects of pursuit, — new 
grounds of hope, — new sources of strength and of 
joy. — This is a glorious change. With it, the 
change from the gloom of night to the light of day> 
from the horrors of winter to the beauties of spring, 
is not once to be compared. It is a creation that 
displays, in a peculiar manner, the gloiy of God, — al- 
ways grows in beauty and in grandeur, cannot be de- 
stroyed, nor even tarnished, by the change of seasons, 
the lapse of ages, or the dissolution of worlds. It is 
a change highly important, nay, absolutely necessary, 
to our possessing the character of real Christians, to 
our being in communion, and holding fellowship with 
God on earth, and our enjoying his blessed presence 
in heaven for ever. 

Without this change of heart, your external pri- 
vileges cannot profit you. Boast not of your bap- 
tism—of your being communicants at the Lord's 
table, for what will it avail you to have been baptis- 
ed wdth water, if you be not washed with the wash- 



DISCOURSE VI. 



135 



ing of regeneration jand the renewing of the Holy 
Ghost What will it avail you to have eaten the 
Lord's supper, if there have been wanting in you " a 
new heart and a right spirit P'** Depend not on your 
exercises of devotion, or external reformation of con- 
duct ; for without this change all is done in hypo- 
crisy; and the longer you continue in this state, you 
are repeating those actions which can only add to 
the sum of your iniquities. Remember that this is 
a law of Christ's kingdom, " except a man be born 
of water and of the Spint, he cannot enter into the 
kingdom of God*."" 

Thirdly^ This mle contains the doctrine of 
Christian liberty. 

Thus the Apostle exhorts, stand fast in the li-^ 
berty wherewith Christ hath made us free, and be not 
entangled again with the yoke of bondage. For, 
brethren, you have been called unto liberty, only 
use not liberty for an occasion to the flesh -f-.*" This 
liberty is a necessary consequence of the other privi- 
leges that have been mentioned, and inseparably 
connected with them. It includes a deliverance 
from the burdensome yoke of ceremony under which 
the ancient people of God was, " which was a yoke 
which no man, neither we nor our fathers, were able 
to bear.''' The law of types and ceremonies was " a 
schoolmaster to bring us to Christ because by sig- 
nificant emblems he was therein represented, and thus 

* John ui» 5. t Chap, 1, 13. % Chap. iii. f l. 



5 



136 



DISCOURSE VI. 



taught unto the people; but whenfaith is come— when 
the New Testament dispensation is introduced, we are 
no longer under this schoolmaster, but delivered from 
that slavery which his rigid discipline imposed, and 
are admitted into the free and mild dispensation of 
that "grace and truth which came by Jesus Christ."*'-— 
The Christian being justified by the faith of Jesus 
Christ, is delivered from the law of works, which 
commands obedience as the condition of life, and con- 
demns the sinner for every act of disobedience : This 
is another part of his liberty, " for he is delivered 
from the law, that being dead wherein he was held ; 
that he should serve God in newness of spirit and 
not in the oldness of the letter The believer 
being a new creature in Christ Jesus, is delivered 
from the dominion of sin, for the power of sin is de- 
stroyed in that heart where grace reigns. " Sin shall 
not have the dominion over you, who are not und^ 
the law but under grace-(-.''* — The Christian is also 
delivered from the authority of men in matters of re- 
ligion. He is instructed to call no man master, for 
one is his master and father> even Christ. By his 
authority alone he acknowledges the conscience to be 
bound. Human decrees, and human traditions, how 
venerable soever for their antiquity, or respectable on 
account of the character of their authors, and though 
' enforced by the authority of the highest civil or re- 
ligious courts upon earth, if they be opposed to the 



* Rom. vii, 6% 



t Kom. \u lis* 



DISCOURSE VI. 



137 



plain dictates of Christ in his word, these you ought 
to disbelieve and reject. To give implicit faith to 
the opinions and decisions of men, is to bind the 
mind in chains, to degrade its dignity, and enslave 
its energies. But true liberty of conscience is to be 
enjoyed within the sphere of the divine law, under 
the impression of the divine authority, and the di- 
rection of the divine Spirit. " Where the Spirit of 
the Lord is,*" and he is in the Christian'^s heart, which 
is his temple, " there is liberty.'" 

Fourthly, This rule contains the doctrine of bro- 
therly love. 

This is inseparably connected with other parts of 
it which have been mentioned. For justification by 
faith must be followed with love to God and man. 
Thus the Apostle teaches, for " in Christ Jesus 
neither circumcision availeth any thing, nor uncir- 
cumcislon, but faith which worketh by love ^J^^ 
Love is also inseparably connected with regenera- 
tion ; for it is shed abroad by the Holy Ghost in 
the heart, when there enmity is subdued. Christian 
liberty is without licentiousness. It allows not the 
operation of irregular and lawless passion, — forbids 
hatred and strife, but encourages friendship and 
love. Hence the Apostle says, Brethren, ye 
have been called unto liberty ; only use not liberty 
for an occasion to the flesh, but by love serve one 
another : for all the law is fulfilled in one word^ 



* Chap, G. 



138 



DISCOURSE vr. 



even in this, thou shalt love thy neighbour as thy- 
self*." The fulfilling of the law is love to God 
and man, which certainly teaches us this important 
truth, — the necessity of good principle to all true 
morality. 

The exercise of love to the brethren discovers our 
love to God. This was the new commandment that 
Christ gave unto his disciples, and it is the grand 
characteristic of all his followers. " By this shall all 
men know that ye are passed from death to life, be- 
cause y^ love the brethren." Love to the brethren 
displays itself, " not in word only, but in deed and 
in truth :" in sympathizing with them in affliction ; 
in relieving them in their necessities ; in praying 
for them ; in being grieved when they fall into sin, 
and endeavouring, with all tenderness and candour, 
to raise them to the enjoyment of the privileges 
which they have forfeited. " Brethren, if a man 
be overtaken in a fault, ye which are spiritual re- 
store such an one in the spirit of meekness, consider- 
ing thyself, lest thou also be tempted. Bear ye one 
another''s burdens, and so fulfil the law of Chrisff*.^^ 

Having thus considered what I apprehend to be 
the leading parts of the rule mentioned in the text, 
which comprehend the principal heads of Paul's 
Epistle to the Galatians, T proceed, 

II. To describe the character of those who walk 
according to this rule. 

* Chap. V. 13/ U. t Chap. vi. T, 2. 



DISCOURSE VI. 



139 



They are, in general, denominated the Israel 
ef God." They are so, not by carnal descent^ or by 
external privilege or profession ; but the true Israel 
of God, whether Jews or Gentiles, who are new 
creatures in Christ Jesus, and who walk according 
to the truth of the Gospel. 

Israel was a name given to Jacob, the head of 
the twelve tribes, on that memorable occasion when 

he wTestled with the angel, and, as a prince, had 
powder with God, and prevailed It is a name 
which, in the Old Testament Scriptures, is fre- 
quently applied to his descendants according to the 
flesh, who were distinguished from all other nations 
by peculiar civil and religious privileges. And in 
the New Testament it is sometimes used as descrip- 
tive of true Christians or saints, as Nathaniel is 
said to be " an Israelite indeed, in whom there is 
no guile-f-;^' and our Apostle says, they are not all 
Israel," true Christians, " who are of Israel J," or 
descendants of Jacob according to the flesh ; and 
in the text the Israel of God signifies those who 
are the children of God by faith in Christ Jesus, 
who are " a chosen generation, a royal priesthood, 
a peculiar people.'' 

Were we to insist on this general description of 
their character, we would be led to observe, that 
they are a chosen people ; a people in covenant 
with God ; a people distinguished by peculiar pri- 

# Gen. xxxii. ^8. f John L 47. t ^om> ix.. 6. 



140 



BISCOURSE VI. 



vileges, who delight in peculiar exercises, and par- 
ticularly, it might be shewn, in the exercise of 
prayer. 

But as I humbly apprehend that the Israel 
of God in the text is only another expression for 
those " who walk according to the truth of the 
Gospel,'' in opposition to those who insisted on the 
rite of circumcision, and other ceremonial observan- 
ces, as essentially necessary to salvation, so at- 
tention to this will afford a more appropriate and 
particular delineation of their character. The 
Apostle appears here to insinuate to the members of 
the church at Galatia, that by believing the doc- 
trines, and practising the precepts he taught them 
in this epistle, which were contrary to those pub- 
lished by Judaizing teachers, they would not forfeit 
any claim they might have, or desired to have, 
to the title of Israel, but would more fully establish 
their character as the true Israel of God. 

Let us, therefore, shortly consider the charac- 
ter of those who walk according to the rule, the 
principal parts of which we have endeavoured to 
specify. 

Those who walk according to this rule, are, in 
general, such as coincide with it in sentiment and 
conduct. But more particularly, 

Firsts They are possessed of a saving knowledge 
of it. This is a first principle ; for a person can- 
not walk according to a rule of which he is igno- 
rant. But the Christian is instructed with regard 



DISCOURSE VI. 



141 



to the standard of his faith and practice. It is 
clearly revealed to him in the word of truth, as you 
have seen, and this he is effectually taught by the 
Spirit of wisdom and revelation. 

Christ, according to his promise, hath sent the 
Spirit, to lead him into all truth," and the Spirit 
of truth hath taught him that his justification is 
not by the works of the law, but by the faith of Je- 
sus Christ. For " he hath received the Spirit not 
by the works of the law, but by the hearing of 
faith*.'' He hath also been taught the doctrine 
of regeneration in a saving experimental manner, 
" being God's workmanship, created anew in Christ 
Jesus unto good works." He knows that a happy 
change hath passed upon him, by his affections 
flowing in a different channel from that which they 
formerly filled. The objects of his hatred and of 
his love are completely reversed. He is also made 
to know the doctrine of Christian liberty by the 
overpowering operation and influence of the Holy 
Spirit in counteracting the strength of sin, and 
in seeking its utter destruction in the inmost recess- 
es of his heart, and in every part of his conduct. In 
some delightful moments the Spirit of God wit- 
nesseth with his spirit that he is a son of God," and 
therefore, that he is introduced into glorious liberty. 
He is also taught, in a most pleasing manner, the 
doctrine of Christian charity, having " the love of 



*€hap. iii. 2. 



"142 



DISCOURSE VI. 



God shed abroad in the heart by the Holy Ghost.'^'^ 
This is the true saving experimental knowledge of 
the truth of the Gospel, which is infinitely prefer- 
able to that which is the mere effect of human 
teaching, of application to study, or of the exertion 
of the most eminent talents. This knowledge is 
always accompanied with the best affections, and 
with a suitable practice. This is the knowledge 
^vhich the Israel of God possess, who walk accord- 
ing to the truth of the Gospel.'"* 

Secondly^ They approve of it in all its parts. 

The understanding being enlightened by the Spi- 
rit, to perceive the excellence of this rule, it com- 
mands the love and approbation of the heart. The 
true Christian sees the will of God in all things, 
toth in the law and in the gospel, to be right. He 
can say, that the everlasting covenant is ordered 
in all things and sure,'' and, that the law is holy,, 
the commandment holy, just and good.'' 

He approves of justification by the grace of God ; 
nay, even glories in it, because it displays the ex 
ceeding riches of divine grace, and humbles the 
pride of man. He also approves of regeneration 
by the spirit of Christ, because, while it shows 
the utter inability of man to help himself, it displays 
the wonderful mercy and power of God. For the 
same reasons, he approves of that liberty and love 
which the children of God enjoy.— Now, this cordial 
approbation of the rule is necessary to our walking 
according to it ; for we are not compelled by force, 



DISCOURSE VI. 



but drawn by love, to a cheerful, unreserved obedi- 
ence to the good, the perfect, and acceptable will 
of God.**' " O how love I thy law, it is my medi- 
tation all the day Having loved it, and thus hav- 
ing approved of it, it will be our study to know it 
more and more, and to observe it more perfectly. 

Thirdly^ They are careful in every particular 
to observe it. They do not run heedlessly, but walk 
with cautious steps. 

Persuaded that this rule " is spiritual,'' that it ex- 
tends to the inward principles and dispositions, they 
wish to yield obedience to it from the heart. The 
doctrines it reveals they are careful with the heart 
to believe unto righteousness; and the precepts it 
prescribes they are solicitous, from proper motives, 
to observe. — There is no part of divine truth or duty 
in which they are instructed, however much it may 
oppose their preconceived opinions, or favourite pre- 
judices, they would be disposed to surrender and re- 
ject. Whilst the weightier matters of the law occu- 
py their chief attention, those which are less weigh- 
ty will not be treated by them with indifference and 
scorn. They will endeavour to proportion the ar- 
dour of their zeal and exertions to the importance 
of the objects in view ; while they do the greater, 
they will not leave the less undone. " The law is 
exceeding broad." Whilst the gospel in which they 
are instructed teaches them, that the righteousness 
of the Saviour in which they are interested, anfi by 
which they are justified^ is commensurate to all the 



144 



DISCOURSE VI. 



demands of the law ; that its image in regeneration 
is impressed on their souls, and extends to every fa- 
culty, they desire to show their gratitude to the 
God of salvation, and to display their new nature, 
by obedience to all the divine precepts, in all their 
extent. " O that my ways/' says David, were 
directed to keep thy statutes, then shall I not be 
ashamed when I have respect unto all thy com- 
mandments." 

Fourthly^ They are making progress in conform- 
ity to it. 

Walking is a progressive exercise, and the word, 
in the original, translated walk, signifies to proceed 
in a regular and orderly manner *. They are not 
disposed to lose any point of truth or of duty to 
which they have arrived ; but in so far as they have 
attained, they walk by the same rule, they mind 
the same things."*' They do not rest satisfied with 
their attainments, but are desirous of improving 
them for advancing a step further. Convinced 
that they are still far short of the perfection of the 
divine rule, they are anxiously solicitous of daily 
rising a degree higher and higher in the scale 
of excellence, until they reach the summit of their 
ambition. — They are indeed perfectly justified, for 
the act of justification is as complete at first as it 
shall ever be ; but they are not perfect in their 



DISCOURSE V. 



145 



knowledge of this doctrine, they do not sufficiently 
see and admire the wonders it contains ; this also 
must be admitted, with regard to their knowledge of 
sanctification, of Christian liberty and love. — Their 
sanctification also, is not perfect so long as they re- 
main in this world, but He who hath begun this 
good work in them, will, in spite of all opposition, 
" perform it, until the day of Jesus Christ."*' Their 
views and feelings of Christian liberty and charity, are 
likewise daily advancing, until they arrive at that 
happy land, from which every hostile restraint and 
hateful passion are for ever removed. Thus " the 
righteous hold on their way, and they who have 
clean hands wax stronger and stronger : The path 
of the just is as the shining light, which shineth 
more and more unto the perfect day.**' 

Fifthly J They are sincerely and ardently desirous 
of attaining perfect conformity to it, both in heart 
and conduct. 

Those who have a saving acquaintance with the 
gospel ; %vho have received the truth in the love of 
it, are disposed to obey it from the heart, and are 
making progress in conformity to it, will not be 
satisfied until they see in themselves a complete 
resemblance to this glorious standard. The moral 
image of God which the Gospel exhibits, when 
contemplated by the enlightened mind, inspires a 
desire which can only be gratified by being per- 
fect as our Father in heaven is perfect.'' Thus, we 
may quote the sentiments of Paul, which all the 

H 



149 



DISCOURSE VI. 



saints are most willing to subscribe, Not as though 
I had already attained, either were already perfect, 
but I follow after, if that I nnay apprehend that 
for which also I am apprehended of Christ Jesus, 
Brethren, I count not myself to have apprehended ; 
but this one thing I do, forgetting those things which 
are behind, and reaching forth unto those things 
which are before, I press toward the mark for the 
prize of the high calling of God in Christ J esus 

III. Let us very briefly consider the blessings 
supplicated in behalf of those who walk according 
to this rule, peace and mercy/'* 

Peace is a most comprehensive term, denoting 
all that is good for us. It was a common saluta- 
tion among the Jews, " peace be unto you.'' It 
was included in the benediction v/hich the priests 
of old pronounced on the children of Israel ; it v/as 
the blessing that Christ bequeathed to his disciples ; 
and it is that which Paul here requests for those 
«^ who walk according to the truth of the Gospel." 

Mercy is, in the text, connected with peace, point- 
ing out the source whence all happiness flows ; and 
probably, also, descriptive of the sympathy and aid 
of Jehovah to.wards his people in affliction. These 
two words, peace and mercy ^ are so comprehensive 
as to sigtiify all that is good for the saints. 

They include, more particularly, 



* Phtt. iii. 12, 13, U. 



DISCOURSE VI. 



147 



Tranquillity of soul, or peace of conscience. This, 
my friends, is a most important blessing, being es- 
sentially necessary to happiness ; for how can a man 
be happy who is at war with himself?- Peace of 
conscience, which is the privilege of the saints, pro- 
ceeds from faith in God as the God of peace, and 
therefore our father and friend in Christ Jesus. It 
is a peace w^hich flows from a sense of our interest in 
" the blood of Christ, that cleanseth from all sin ; 
that blood which speaketh better things than the 
blood of Abel (''—this cried for vengeance on the 
murderer, that pleads for mercy to the chief of sin- 
ners. " Being justified by faith, we have peace 
with God, through our Lord Jesus Christ."" This 
tranquillity is not like the delusive dream of the 
man who is saying to himself, peace, peace, when 
sudden destruction is coming upon him,*" but is 
substantial and permanent. The value of it they 
best can tell, who, with a conscience once aroused by a 
sense of guilt, and alarmed by the terrors of merit- 
ed punishment, find their apprehensions and trou- 
bles removed by a believing view of the God 
whom they had offended, turning away his wrath, 
and smiling upon them in the face of his Son Je- 
sus Christ,^ — of the Son of God appearing to them 
as their great High Priest, who had oflPered up for 
them a perfect sacrifice, and making them to feel 
the efficacy of his propitiation, in the blessed firuits 
of the Spirit, which are love, joy, and peace. 

Peace may be considered in the social relations^ 
H 3 



DISCOURSE VI. 



whether civil or religious, in which we are placed. 
The man who enjoys true peace of heart, will be 
desirous of diffusing this blessing throughout every 
society with which he is connected. Domestic 
quarrels and contentions, he will most assiduously 
study to avoid, convinced that they are equally in- 
jurious to the interests of religion and morality. 
He will labour to cultivate harmony in his family, 
believing, that this is requisite to sweeten the cup 
of enjoyment, and to blunt the edge of adversity. 
" O, how good and how pkasant it is for brethren to 
dwell together in unity P — As members of religi- 
ous society, peace is also to be cultivated, in a con- 
nection with the interests of truth. The rule ac- 
cording to which we are to walk, teaches us to 
Jove one another, and to be at peace among our- 
selves.*''' A Christian society forfeits every claim to 
the name, where the members delight in contention, 
in biting and devouring one another."" Nothing 
can be a fouler stain on their character ; more op- 
posite to their profession, and more hostile to their 
edification ; for, it is contrary to all the doctrines and 
precepts of Christianity, and frustrates the grand 
end for which our Lord established his church in 
the world. I would therefore beseech you, bre- 
thren, to mark them which cause divisions and of- 
fences contrary to the doctrine which ye have learnt^ 
and avoid them 



* Rom. xvi. 17. 



DISCOURSE VI. 



149 



As the general expression peace and mercy, in- 
eludes all that is good for the Israel of Grod, an 
uninterrupted course of external prosperity, is not 
what is signified by it, for this may not be good for 
them ; on the contrary, there is sometimes a need 
be that they are in heaviness through manifold 
temptation,**"* and when, in such a situation, we 
wish mercy for them, it is that they may experi- 
ence the sympathy and aid of Jehovah. O, what a 
blessing it is to be afflicted in mercy, to be brought 
into such circumstances, though distressing, as to 
taste more sweetly, and to feel more powerfully the 
loving-kindness of Jehovah ; even while the rod is^ 
applied, to see the bowels of paternal love yearning 
over us ! " All the paths of the Lord,*" even 
those which are most painful, are truth and mer- 
cy to such as keep his covenant."^ How strikingly 
emphatical are those words of Jehovah concerning 
Ephraim, " I have surely heard Ephraim bemoan- 
ing himself thus : thou hast chastised me, and I was 
chastised, as a bullock unaccustomed to the yoke ; 
turn thou me, and I shall be turned, for thou art 
the Lord my God. Is Ephraim my dear son ? is 
he a pleasant child ? for since I spake against him, 
I do earnestly remember him still ; therefore my 
bowels are troubled for him ; I will surely have mer« 
ey upon him, saith the Lord 



* Jer. xxxi. 20. 
H 3 



150 



BISCOUKSE VI. 



And when we plead for mercy to the Israel of 
God, it plainly points out, that all the blessings 
which they need, and which He only can confer, 
are unmerited. What is it that we deserve ? As 
creatures, we cannot be profitable to the great Crea- 
tor. As sinners, we deserve nothing but horror of 
conscience to ourselves, and war in every society 
with v;hich we are connected. If therefore we en- 
joy peace; nay, if we are not consumed, it is because 
" the Lord delighteth in mercy.'*' Let us there- 
fore never cease to pray, that Jehovah would glori- 
fy his mercy, by extending to his faithful servants 
the richest blessings, which he freely bestows through 
Jesus Christ our Saviour. 

Now, my brethren, to conclude, suffer the word 
of exhortation. 

Consider whether you have attained the charac- 
ter recommended in the text. Do you walk accord- 
ing to the truth of the gospel, according to the rule 
that God hath given you ? Do you know this 
rule ? Do you approve of it ? Do you delight in 
it ? Are you careful to observe it in every particu- 
lar ? Are you making progress in conformity to it ? 
Are you perfect in desire, whilst you are deeply 
grieved that you are far short of p^erfection in at- 
tainment ? To possess the character of the Israel 
of God, is an object of the first importance, for, with- 
out this, it is impossible you can adopt the prayer 
in the text in an acceptable manner. This cha- 



1 



DISCOURSE VI. 



151 



racter is surely amiable ; it should therefore be the 
object of your love : It is truly honourable ; let it 
be the object of your ambition : It is highly useful ; 
therefore you should be desirous of excelling in the 
display of its virtues. 

Be earnest at a throne of grace, that you may 
experience more and more the blessings of peace 
and mercy in your own hearts. This is necessary 
to your praying with frequency and fervour for those 
blessings unto others. They who are not conscien- 
tious in praying for themselves cannot be expected 
to pray for others ; and those who are strangers to the 
blessings of the gospel, cannot be concerned that 
others should enjoy them. Be therefore sincere and 
ardent in your supplications to the Father of mercies, 

that being justified by faith youmay have peace with 
God, through our Lord Jesus Christ ; that the peace of 
God, which passeth all understanding, may fill your 
hearts and minds ; that all the ways of God towards 
you may be truth and mercy ; and that, in the ages 
to come, he may show forth the exceeding riches of 
his grace, in his kindness towards you, through 
Christ Jesus." 

Pray for peace and mercy, to those who are unit- 
ed with you in the same Christian communion. 
The disciples of Jesus ought certainly to remember 
one another at a throne of grace ; and, particularly, 
those who are joined with us in the same church 
fellowship, claim a peculiar interest in our prayers. 

H 4 



152 



DISCOURSE VI; 



As we ought to " continue stedfast in the Apostle"^ 
doctrine and fellowship, and in the breaking of 
bread/' so also ^' in prayer.*" As thei'e is a more 
intimate visible connexion between you, than others 
who are not of the same communion, the law 
of love requires that you should daily unite in pray- 
er, that the hand of divine mercy may be stretched 
forth towards you, scattering its many blessings ; 
that you may enjoy peace of conscience, peace with one 
another, joy in the Holy Ghost, increase of grace^ 
perseverance in holiness ; and that by active and 
'zealous co-operation, you may promote the grand 
cause which you have espoused. " Walk in love, 
as Christ also hath loved us." "Brethren, pray for us" 
who labour in word and doctrine, and let us never 
cease to make mention of you in our prayers." 

Add to this, pray for all who hold Christ the head, 
and who walk according to the truth of the Gospel, by 
whatever name they are called. 1'hough we are con- 
nected especially with those wha join with us in the 
profession of the same principles, in the v/orship of 
God in the same society, and in their happiness ought 
to feel a peculiar interest, yet, we should cultivate 
love to all the saints, to whatever denomination they 
may belong. Warrantable, or unwarrantable se-» 
paration from a church, ought not to extinguish, 
or even diminish our love to those who bear the 
image of the common Saviour ; as it cannot make 
void our obligations to walk according to the rul^ 



DISCOURSE VI. 



153 



that he hath given us, so it ought not to shut against 
them the mouth of prayer. Partiality, prejudice, 
rancour, or bitterness, should have no place at a 
throne of grace. Let us therefore daily supplicate 
a gracious God, that peace and mercy may be on 

all who love our Lord Jesus Christ in sincerity 
To such worthy characters, our prayers are not to 
be confined, but should extend to all our brethren 
of the human race. Let us never forget that we 
should oiffer up continually the fervent desires of 
our souls to tiie God of the whole earth, that all 
may be acquainted with the glad tidings of salva- 
tion ; that the guilty and dejected may find suit- 
able relief; that the voice of mercy may be heard 
in the habitations of horrid cruelty. 

In fine, I would exhort you to show by your 
conduct, that you possess those blessings for which 
you pray in behalf of others. To pray, and not to 
act suitably to your prayers, is to be guilty of the 
grossest hypocrisy. Whilst you ask of God peace 
for others, display the sincerity of your devotion, 
by " leading quiet and peaceable lives in all godli- 
ness and honesty.'^ Whilst you pray for mercy to 
others, be merciful as your Father in heaven is 
merciful. " Put on, as the elect of God^ holy and 
beloved, bowels of mercies, kindness, humbleness of 
mind, meekness, long-sufiering, forbearing one ano- 
ther, forgiving one another. If any man have a quar- 
rel against any, even as Christ forgave you, so also do 



154 



DISCOURSE VI. 



ye. And, above all these things, put on charity, 
v/hich is the bond of perfectness. And let the 
peace of God rule in your hearts, to the which also 
ye are called in one body, and be ye thankfal 

* Col, iii. 12—16. 



1.5.5 



DISCOURSE VII. 



ON THE 3)UTY OF CHRISTIANS TO AVOID SIN IN 
ALL ITS FORMS. 



1 THESS. V. 22. 

Abstain from all appearance of evilJ' 
PART I. 

It was a memorable saying of Julius Caesarj 
with regard to his wife Pompeia, for whom Clodiu^, 
a young Patrician of high birth and ample fortune, 
but of the most abandoned and profligate character^ 
entertained a criminal passion, and when the unfa- 
vourable report reachod the ears of Caesar, he said he 
did not believe it, but notwithstanding he divorced 
Pompeia ; alleging as the reason, not her guilt, but 
the sacredness of his honour, affirming, that Ccesar's 
wife ought not even to he suspected: Whether 
Gsesars conduct in this instance be applauded or 
H 6 



156 



DISCOURSE VII. 



censured by us, from it a most important moral les- 
son may be learned. If a heathen emperor thought 
it proper and becoming that his wife should be 
above the suspicion of guilt, ought not Christians 
to endeavour to act in such a manner as, if possible, 
to lay no foundation for others to say^. that the love 
of sin is predominant in their character ? The most 
spotless innocence and integrity will, indeed, be 
' found insufficient to protect against the calumnies 
of a malicious and wicked world, for " who can 
stand before envy At the same time, we should 
improve the danger to which we are exposed, by 
cultivating the greater vigilance and t?ircumspection^ 
that we may give as little occasion as possible for 
the enemy to blaspheme. And therefore, it will be 
wise in us to pay the most particular attention to 
the precept in the text, " abstain from all appear- 
ance of eviL'*' 

Some commentators connect this with the-pre- 
eeding verse, and confine it to doctrine, but it 
seems rather to contain a distinct precept. But 
even though it should be viewed in connection with 
the preceding context, it will not be necessary to 
confine it to doctrine, for proving all things, and 
holding fast that which is good," include practice as 
well as faith. " Abstain from all appearance of 
evil." 

In the illustration of this subject, I propose to 
endeavour to explain the duty here recommended ; 
to point out the means to be used as necessary to the 



DISCOURSE VII. 



practice of it ; and to subjoin a few arguments or 
motives by which it is enforced. 

I. I shall endeavour to explain the duty of ab- 
staining from all appearance of evil. 

Evil is here obviously to be understood, not in a 
natural, but in a moral sense ; in a word, it is sin^ 
which is the cause or source of every other evil. If 
we judge of it from the good to which it is oppo- 
site, and of which it deprives us, it will rise, in ma^ 
llgnity and demerit, above ail conception. It is the 
very reverse of the moral character of God, — oppps- 
es every perfection of his nature ; every purpose of 
his will; every operation of his hand i deprives of 
that image which is the glory, and of that enjoy- 
ment which is the happiness of maq ; and exposes 
the person who commits it to the dreadful vengeance 
of Him whose arm is almighty, "and who is of 
purer eyes than to behold iniquity." 

With respect to the origin of this evil, much has 
been said and written, but still over it there hang$ 
a cloud of mystery , which the most eminent of men, 
by all their talents, learning, and acquirements, are 
unable to dissipate. How^ sin arose among the an^ 
gels of light, who were created pure, and had no 
temptation from without, to commit the crime of 
rebellion against the Most High, but had the most 
powerful inducements to maintain their allegiance, 
It is not for us, " who are of yesterday, and know 
nothing,"" to be so presumptuous as to pretend to 



15B 



DISCOITRSE VII 



determine. In heaven j however, the place of the 
blessed, it first had existence, and from thence de- 
scended to this earth. The angel of darkness, who 
with his kindred spirits, accomplices in guilt, had 
been expelled the regions of unsullied light, assail- 
ed our first parents, who were formed pure and 
upright ; and with all the subtlety of infernal ma- 
lice, successfully tempted them to join in confederacy 
against their Maker and Benefactor. They, hav- 
ing also sinned against God, produced a fallen race, 
which spread over the world, and by their errors 
and their crttnes, soon exhibited evident and striking 
proofs that they were " shapen in sin, and brought 
forth in iniquity/' 

Let us not pei*plex ourselves with vain and useless 
questions, which an impious curiosity only would 
be anxious to solve, for we should not seek to be 
wise above what is written,'' Let us cease to inquire 
how this evil could obtain a place in any of the in- 
telligent and j)ure creation of God; why Jehovah 
did not prevent its introduction among his works, 
when he was perfectly able to do so ; why he hath 
permitted it to spread its malignant and baneful in- 
fluence over the face of this globe. Let tt suffice us 
to know, that it is an unquestionable fact, that sin 
does exists — that it is an evil the most odious and 
destructive — that it carries in its bosom the essence 
of all guilt, and there follows in its train all the hor^ 
xors of desolation and of death. Let us be assured, 
that when we look at it, it should be with the ut- 



DISCOURSE VII. 



159 



most abhorrence; when we see its appearance and 
approach, we should instantly, and with speed, flee 
from it, as from our most inveterate and cruel foe. 
Let us rest satisfied with first principles on this sub- 
ject, which must recommend themselves to every 
humble, rational inquirer, that God is not, and can- 
not be, the author of sin. God is light, and in 
him there is no darkness at all,*'' and therefore, he 
cannot be the author of that which is diametrically 
opposite to his nature and perfections ; and though 
it be the subject of his counsel, cannot be the object 
of his choice, for it is that abominable thing which 
his soul hateth." And let us also learn, that our 
obvious duty is, to hate every false and wicked way^ 
to abstain from every appearance of evil. 

This evil is a want of conformity unto, or a 
transgression of the moral law of God.'' This law 
prohibits and condemns every sin, sins not only of 
the conduct, but also of the heart — presumptuous and 
secret sins. Some there are who seem to congra- 
tulate themselves when they do not run into the 
same excess of riot with others ; when they ab3tain 
from gross and flagrant crimes; from those violent 
outrages against the security, property, or lives of 
their brethren, which, according to the laws of their 
country, subject the perpetrators of them to the most 
exemplary punishment. If they elude the vigilance 
of the police, escape the cognizance of human courts, 
and the application of human laws, feel a conscious 
pride of superior ity, though with blasphemous im» 



160 



DISCOURSE VII. 



piety they set their mouths against the heavens, and 
by a filthy and wicked conversation, provoke to wrath 
the holy majesty of the Omnipotent, of Him who is 
the Judge of all. 

But such self-complacency is the enjoyment of a 
blinded understanding and depraved heart, for not 
only from such shocking crimes, which are glaring- 
ly brutal, inhuman, and cruel, but also from every 
appearance of bad principle, and immoral practice, 
you ar€ to abstain. Such a vast variety is here pre- 
sented before us, that it must be exceedingly diffi- 
cult, if not impossible, to point out every species of 
sin, or appearance of evil, which you are to avoid. 
A morose, censorious, and unsocial temper is not re- 
commended, for while there is a season for retire- 
ment, meditation, and prayer, there is also a time 
for innocent recreation, for active duty, for mingling 
in the society of friends, of strangers, and even of 
enemies. When you are thus called to travel in 
circles so diflferently described, take the word of God 
" for a lamp to your feet, and a light to your path."" 
This will be your best instructor and guide, will 
teach you to conduct yourselves in such a manner 
as to encourage whatever is good and praiseworthy, 
and to frown on every appearance of eyil, that it may 
flee from your presence. 

We are taught by infallible authority^ that " lust, 
when it is conceived, bringeth forth sin.**' Evil 
principles naturally produce criminal conduct. Sin 
then assumes a body or a shape, in evil deeds, whicb 



irrscouRSE vir; 



l&l 



are transgressions of the law of God. From these, 
doubtless, you are to abstain : but the language here 
is more particular and specific; you are not only to 
abstain from palpable and gross vices, which cannot be 
mistaken by any man of common sense or common 
feeling, but also from those things which have only 
the "appearance of evil.'*' In this state of imperfection, 
where there is such a diversity of character, it is to 
be expected there will be a great variety of senti- 
ments with regard to certain actions, especially v^hen 
the divine law cannot be brought to bear pointedly 
and decidedly upon them. There may be some 
things which it w^ould be difficult, or perhaps im- 
possible, to show that they are evil in their nature i 
but they may be bad in their tendency and conse- 
quences. Such things, which may be indifferent in 
themselves, but may prove an occasion of stumbling 
unto weak brethren : As when the Apostle says^ 
But meat commendeth us not to God ; for nei- 
ther if we eat are we the better ; neither if we eat 
not are we the worse ; but take heed lest by 
any means this liberty of yours become a stum- 
bling block unto them that are weak. Wherefore, 
if meat make my brother to offend, I will eat 
no meat while the world standeth, lest I make my 
brother to offend*." Every thing therefore of this 
description, which may not be criminal in its own 
nature, but pernicious in its consequences, you are 
to avoid. You are not, in the confidence of your ov^xh 



* I Cor. viii. 8, 13. 



162 



DISCOURSE VII. 



powers, or in the boldness of presumption, to go forth 
and meet it with the airs of a hero, as if you con- 
ceived it to be only a bug-bear to frighten children, 
but cannot hurt, far less destroy ; but it will be your 
wisdom, in the spirit of holy fear, and humble cau- 
tion, to turn from it and pass away. 

You ought to be careful to abstain from every 
thing which has the appearance of opposing sound 
doctrine, experimental godliness, or pure morality, 
though this should expose you to the charge of af- 
fected singularity, or fanatical preciseness. But 
more particularly, 

Firsty To abstain from every appearance of evil, 
is to beware lest your sentiments should, in the 
smallest degree, countenance the infidel and erro- 
neous principles of the age. 

There is one class of men, pretending to supe- 
rior penetration, who reject the Scriptures altoge- 
ther as the word of God. There is another, proud 
of their learning and refinement, who believe the 
Scriptures only in so far as they appear to contain 
doctrines or precepts conformable to their reason. 
Thus they exclude from the system of revelation, 
the doctrine of the Trinity— the divinity of our Sa- 
viour — his atonement for sin by his sufferings un- 
tD death as the surety of his people, and other doc- 
trines inseparably connected with these; and thus they 
overturn the foundation of our faith and hope for 
eternity. Such persons, whatever they may profess, 
divest Christianity of its peculiar character and glo- 



DISCOUKSE VII. 



163 



ry. Tiiere is, however, sometimes a subtlety in their 
reasonings, and they affect such an appearance of 
candour, moderation, liberality, and even of piety, as 
is very imposing, and apt to deceive the ignorant 
and unwary. Be on your guard then, lest you 
should contemplate their sentiments in too favoura- 
ble a light, be misled by their sophistry, or deceiv- 
ed by their insinuating eloquence. Their princi- 
ples may by some be extolled as more rational and 
more practical than ours, but it has frequently been 
triumphantly shown by the defenders of the faith of 
Christianity, that while they are false, they are not 
so conducive to pure morality as the principles of 
Scripture, vvhich we believe and profess. The fact 
is, whatever they may pretend, that infidels reject 
the word of God, because the system of truth v/hich 
it contains does not justify, nor even palliate their 
evil inclinations and licentious conduct, but, on 
tiie contrary, condemns them; they therefore i^ust 
discard it, and substitute in its room some offspring 
of their own invention, that will pass on them a more 
favourable verdict. Thus, says our Saviour to the 
Jew^i, Ye love darkness rather than light, because 
your deeds ai'e evil : you will not come to the light, 
lest your deeds be made manifest.**^ And what the 
Apostle Peter says of the scoffers at religion, ^vho 
would arise in the last days, is true of all infidels. 
They walk after their own lusts they may pro- 
fess to give other reasons for their conduct; but the 
true cause is, that their own corrupt inclinations, 



164 



DISCOURSE vir. 



and unhallowed passions, dictate a system which will- 
allow their gratification, and this they therefore adopt 
in preference to every other that would impose on 
them any restraint. 

If, therefore, you would abstain from every ap- 
pearance of evil, give no countenance to the peculiar 
sentiments of the infidel, or of the erroneous teach- 
ers of Christianity, by doubting of your own, or bjr 
being either afraid or ashamed openly to confess 
that you are the disciples of Him who is the great 
teacher sent from God. " Hold fast the form of 
sound words ; hold the mystery of faith in a pure 
conscience ; hold fast the profession of your faith 
without wavering, for faithful is he who hath pro- 
mised.'' 

Secondly^ To abstain firom every appearance of 
evil, is to be on your guard, lest you maintain un- 
necessary intercourse with the openly wicked and 
profane. 

It is almost impossible for any man, whatever be 
his profession or occupation, if he perform the du- 
ties he owes to himself and to others, not to1}e found 
sometimes in the society of those who are the avow- 
ed enemies of all that is serious and sacred. For, to 
avoid this altogether, we must needs go out of the 
world.^ But you should beware lest you make 
such persons your beloved companions, with whom 
you delight to associate, or your intimate friends, to 
whom you communicate your secrets. For with all 
their pretensions to integrity and honesty, with all 



DISCOURSE vir. 



^5 



their warmth of heart, their show of benevolence an4 
charity, which they sometimes assume, they are 
most dangerous members of society. Avoid them, 
therefore, as much as possible 5 have no unnecessary 
intercourse with them, for a contagious disease ra- 
ges in their dwellings. Imagine not, in the fullness 
of your sufficiency, that you may associate with 
them as often as you please, without any danger of 
being infected by their vices, because you have formed 
the resolution of resisting all their insinuations, of 
repelling all their attacks. Such resolutions, how- 
ever, formed in your own strength, as they musti)e, 
v/hen not sanctioned by divine authority, will pass 
away like the morning cloud." 

You may excuse, or even justify your courting 
their society, by the fair pretence that your in- 
tention is to reform them, by administering in- 
struction, admonition, or reproof, as circumstan- 
ces may require. Your purpose is good ; but 
are you adopting the proper means of fulfilling 
it ? Are you called thus to stake your own charac- 
ter and profession ? How can you be assured that 
you shall not lose both ? It will be prudent and 
wise in you not to make such a rash and hazardous 
experiment. Lean not to your own understand- 
ing depend not on your own strength ; but remem- 
ber what our Lord hath said, " Give not that which 
is holy unto dogs, nor cast your pearls before swine, 
lest they trample them under their feet, and turn 
again and rend you. Hold no fellowship with the 



DISCOURSE vn. 



unfruitful works of darkness, but rather reprove 
them.'" Reprove them, — how can this be, if you 
hold no fellosvship with them ? By pursuing a dif- 
ferent course from theirs, by testifying against their 
conduct by a conversation becoming the Gospel. 
*^ Evil communications corrupt good manners. Let 
him that thinketh he standeih take heed lest he fall. 
When sinners entice thee consent thou not; walk thou 
not in the way with them. He that walketh with wise 
men shall be wise, but a companion of fools shall 
be destroyed.'' 

Thirdly^ To abstain from every appearance of 
evil, is to beware lest you follow the men of the 
world, in their fashionable follies and vices. 

Custom or fashion, has a mighty influence over 
the m.anners of sc-ciety ; and we should be on our 
guard lest by it we are led astray from the path 
of duty. It has a wonderful tendency both to blind 
the judgment and to harden the heart. What 
we see practised every day, for a considerable time, 
and especially by men of acknowledged intelligence, 
rank, and opulence, we are apt to think is not %o 
bad as at first we imagined. We begin to doubt 
our own sentiments, as being too strict and precise, 
and then gradually to imitate the popular example 
that is set before us. There is a deceitfuhiess in 
sin. 

Add to this, fashion has often given her sanction 
to great crimes, and made them consistent with 
those liberal views and polite manners which ^me- 



DISCOURSE VII. 



167 



time^ characterise the highest circles of society. It 
has clothed them with specious names, that what is 
shocking in them might not be so easily detected. 
Duplicity is called prudence ; fraud, policy ; dis- 
sipation, sociality ; and even that crime w^hich pier- 
ces the heart of domestic happiness, and causes it to 
expire, passes by the appellation of gallantry. But 
whatever be the artifices, which the men of the world 
employ to cover the deformity of vice, beware lest they 
should prevail over you to your ruin. Be not de- 
ceived, God is not mocked.''' Let not the fashion 
of the times, which is always changing, but the im- 
mutable standard of duty, be the guide of your con* 
duct. Be not conformed to this world'' in their 
evil maxims or corrupt example, *^ but be trans- 
formed in the renewing of your minds, that you may 
know what is the good, and acceptable, and perfect 
will of God. Walk circumspectly, not as fools but 
as wise, redeeming the time." 

I conclude, at present, with a few reflections with 
regard to your amusements, or relaxations from 
mental or bodily exertion. 

Innocent recreations or amusements, when well- 
timed, and kept within due bounds, are not to be 
condemned. On the contrary, when properly regu- 
lated, they are useful in promoting the health of 
the body, and the vigour of the mind ; and thus in 
preparing us for grave and important studies, or for 
the performance of the active duties of life. But, 
with regard to them, great caution is necessary 



W8 



DISCOURSE VII. 



if you would maintain the dignity and purity of the 
Christian character. You are not inconsiderately 
to engage in all the amusements which may be*ac- 
counted fashionable, though the men of the world 
should charge you with illiberality, with a want of 
all good taste and right feeling. For those amuse- 
ments which involve in them the prostitution of 
any thing serious or sacred ; which display cruelty 
to the inferior animals ; all gambling, in which you 
consume too much of your precious time, or risk 
your property to that extent, which, instead of giv- 
ing ease to the mind, fills it with the utmost anxiety; 
instead of affording pleasure, proves a burden and a 
pain, ought not to be countenanced or supported by 
Christians. Such amusements therefore as are sinful 
in themselves, or dangerous in their accompaniments 
and consequences, ought carefully to be avoided. 
But there are others about which there may be dif- 
ferent opinions even among enlightened and good 
men, whether they be really evil in their nature or 
effects ; but if they should have only the appearance 
of evil, it is certainly wisest and safest for you 
to abstain from them. 

In this reading age, the prevailing taste seems to 
be in favour of amusing rather than useful books. 
Romances, novels, and plays, are now extremely 
more popular than real history, philosophy, or divi- 
nity. I do not mean to pronounce all those works 
of fiction as unworthy of being read ; for there are 
some of them which contain striking delineations 



DISCOURSE Vll 



169 



character and manners, and have a good mo- 
ral tendency. There are others which have the ap- 
pearance of truth and simplicity, take a strong 
hold of the imagination of all readers, and while 
they arc entertaining, are also instructive. But 
why should fictitious stories, either in prose or in 
verse, be read with so much eagerness and avidity 
bv all ranks of men, while useful narration of 
factSj or sound reasoning with regard to the na- 
tural or moral world, is by them so generally 
neglected ? Why should so m.any viseless, and 
worse than useless, books, exhibiting, perhaps, the 
marks of genius, but as evidently the want of piety 
and morality, be preferred to productions illustrative 
of the sacred writings ; nay, what is more, to the 
word of God itself? Surely this inspired volume, to 
a rational and immortal being, should have, in every 
point of view, attractions which are not to be seen' 
in any human composition. Why then should it 
be so unfashionable to make it the subject of our 
daily study, especially when we consider that it 
alone reveals that plan of infinite wisdom and love 
which is of the utmost importance for every child 
of Adam to know, and in which he ought to feel 
the deepest interest ? It is certainly entitled to have 
the decided superiority, in our estimation, to every 
production of fancy, to every human compositionj 
whatever be its merits. " The frivolous perfor- 
mances," says a late celebrated author, " which 

daily appear in public under the title of love adven- 

I 



ITO DISCOURSE VII. 

t ores and histories^ by anonymous authors, if they 
be sometimes innocent yet are most commonly insi- 
pid ; and though, in general, it ought to be admit- 
ted that characteristical novels, formed upon na- 
ture and upon life, without extravagance and with- 
out licentiousness, might furnish an agreeable and 
useful entertainment to the mind, yet, considering 
the manner in which these writings have been, for 
the most part, conducted, it must also be confessed 
that they oftener tend to dissipation and idleness 
than to any good pupose*." 

But I cannot conclude without adverting a little 
to the amusements of the stage. There was a time 
when such entertainments were, in a great measure, 
confined to the metropolis of the kingdom, and 
chiefly frequented by the gay and fashionable iii 
high life. But now there is scarcely a single town 
or village in which some parties of strolling play- 
ers do not make their appearance, and receive 
attention and encouragement from persons of all 
ranks, even from the lower orders of society. It 
Aerefore becomes a question of importance, whether 
Christians, in a consistency with their character and 
profession, can countenance and support them ? I do 
not mean to affirm that dramatic entertainments, ia 
their own nature abstractedly considered, are altogCK 
ther criminal or useless. The question is not, whatr 
they should be, or what they might be,,but what tbej^ 

•Df. Blair. 

4 



DISCOURSE VII. 



171 



really aie ? Were they formed on the purest models> 
to exhibit human character and conduct in a true 
light, to catch the manners living as they rise,'' to 
recommend the beauty of virtue, and t<v expose the 
turpitude of vice, they might be made a rational 
and useful entertainment. For it would be foolish 
to that the drama is destitute of charms* 

When properly conducted, it is wonderfully calcu- 
lated to arrest attention, to captivate the fancy^ and 
even at times to make a deep impression on the 
heart of spectators and of the audience^ 

In the licentious age of the second Charles, the 
stage was converted into a school for profanity and 
vice, and, on this account, was the more accommodated 
to the prevailing taste. Is it therefore surprising that 
a decided testimony against it should have been lift- 
ed up by the pious ministers and private Christians 
of that period ? It is indeed contended, that the 
stage is now greatly purified; and, admitting this 
to be true, is there not still ample room for this 
species of improvement ? So far as my information 
of the theatrical department extends, I apprehend^ 
on good authority it may confidently be affirmed^ 
that there are very few plays at present ^cted with* 
in the British dominions, which are perfectly inno* 
cent ; very few in which impious exclamations, or 
immoral insinuations, are not introduced^~blasphe- 
my of the skred name of Godj— the most horrid 
(iaths and imprecations by the most wicked and 
wortbks& of mankind^ ftr^ not unftequently in the 



172 



DISCOURSE VIT. 



mouths of the actors, and scenes which are an open 
outrage against all decency and decorum, are often 
exhibited. " I cannot therefore persuade myself,*' 
to use the words of an intelligent writer, ^'that any un- 
prejudiced person will deny that the great majority of 
pieces commonly represented on the stage, either di- 
rectly inculcate, or at least have a tendency to encou- 
rage, sentiments not only below the religious standard, 
but in direct opposition to the feelings of every 
Christian ; and that to be in the habit of attending 
the exhibition of pieces of this character, (according 
to all fair and candid construction,) implies an ap- 
probation of the sentiments they enforce/^ 

In' fine, how are the amusements of the stage fit- 
ted either to strengthen the body or prepare the 
mind for the important duties of civil and religious 
society ? Now this should be the great end of 
all amusements, and such as, instead of accomplish* 
ing this end, have directly the opposite effect, ought 
certainly to be abandoned. Some there are, who 
will complain of being too long detained in the 
house of God, be<;ause this is prejudicial to their 
health, but will cheerfully spend much more tivsxe 
in a theatre, at an unseasonable hour, and in cir- 
cumstances not so favourable to their weakly comU- 
tution. And the man who contracts a predilectipn 
for such amusements, and is unhappy when depriv- 
ed of them, must be ill-disposed for the gray^ and 
useful employments of human life. How can the 
mind, intoxicated with such ^^^i^wts as the 



JDiscounsE Til. 173 

drama generally exhibits, be in a proper frame for 
religious duties, which, of all others, are the most 
important, and deserve our greatest attention ? Ab- 
stain, therefore, from every appearance of evil. 



i3 



174 



DISCOURSE VIII. 



OX THE MEANS TO BE USED IN AVOIDING SIX. 



1 THESS V. 92. 

" Abstain from all appearance of evil/* 
PART 11. 

II. Having, in the preceding discourse, endea- 
voured to explain the duty of abstaining from every 
appearance of evil, I shall now consider the means 
which you ought to employ as necessary to the prac- 
tice of it. 

It has been maintained by some, that if the end 
be good, it is of little or no consequence livhat the 
means are which are used for the accomplishment 
of it; nay, that the end sanctifies the means, and 
therefore, if the one be good, the other cannot be 
bad. This, however, is a J esuitical principle, than 
which none can be more false or dangerous ; for it 
sanctions fraud, murder, and atrocities of every de- 



DISCOURSE VIII, 



175 



scnption. On this principle, the church of Ronre 
may contend that no faith is to be held with Pro- 
testants, who are accoitnted heretics ; that to perse- 
cute or kill them, is not criminal, yea, it is doiirg 
God service. But, my friends, it is not only neces- 
sary that the end you have in view he good, but 
that the means you employ for the accomplishment 
of it be good also. The word of God, while it 
points out the one, prescribes the other ; and we are 
equally bound to attend to both. 

In abstaining from every appearance of evil, you 
are not to follow the dictates of your own wisdom 
or prudence, the opinions or practices of other men, 
however high their pretensions^ or respectable their 
character. 

The Apostle exhorts the Corinthians to come out 
from their idolatrous neighbours, to be separated 
from them, not to touch the unclean thing — to dis- 
daim all connexion with their impure rites and pro- 
fane customs*. But the idea of seclusion or separa- 
tion from the world, has, by the votaries of the Ro- 
mish ehurch, been carried to a most extravagant 
height. They have substituted their own supersti- 
tious views in tfhe room of divine wisdom. Hence, 
their monasteries, which they have established un- 
der pretence of abstaining from all appearance of 
evil ; but these, and similar institutions, haVe h teti- 
dency to strengthen the evil principle, to give en- 

• 2 Cor. vi. 17. 

I 4 



176 



DISCOUKSE VIII. 



eouragement to vice, that it may be practised with 
greater security, because removed from the public eye. 
This is abundantly confirmed, by the melancholy 
facts which have been brought td^ight from the re* 
cesses of a gloomy superstition. 

It is a maxim plain to the enlighteiiea^hyist- 
i^n, that every thing which hath not the stamp 
of divine authority or approbation, must certainly 
do more harm than good. However polished and 
specious it may seem, it is at best like counterfeit 
coin, that can obtain currency only by fraud and 
imposition. Thus while you ought to " flee useful 
lusts,'' you are to do so, not by observing these un» 
warrantable though imposing forms, established not 
only by Popish, but by some Protestant churches ; 
but in the way which God hath appointed in his 
word. To abstain from all appearance of evil, it is 
not necessary for you to assume the habit, and adopt 
the manners of the Monk or of the Nun, to bid adieu 
to the world, to abandon all intercourse with society, 
as if moral pollution could be shut out by the walls 
of a convent. Neither is it necessary that you as- 
sociate at no time, and on no occasion, with the 
men of the world, for " you must needs then go out 
of the world 

What then are the means you ought to use, in 
order to abstain from all appearance of evil ? 



• 1 Cor. V, 10. 



DISCOURSE viir. 



First, Study to know more perfectly moral evil, in 
its intrinsic malignity and demerit. 

If we know not what sin and duty is, it is im- 
possible we can abstain from the one and practise 
the other. Ignorance is a fertile source of crime. 
Hence we observe in children, whose religious educa- 
tion has been neglected, that the depraved principles 
of our nature are strengthened, habits of vice are form^ 
ed, and thus as they grow in years, they are prepar- 
ing for every evil work. Among those whose crimes 
have brought them to an untimely and disgraceful 
end, is it not most frequently the case, that they are 
grossly ignorant, unable to read or to write ? Hence, 
the vast importance of the religious education of 
youth, and to this let all parents and instructors 
pay particular attention. 

A person may easily be taught that a certian ac- 
tion is a crime, according to the laws of his country, 
and exposes to a certain species of punishment ; but 
there is something more than this necessary to be 
known, in order to be possessed of proper principles 
of action. To abstain from all appearance of evil, it 
i^ requisite for you to know, what sin is in the sight, 
and according to the law, of the supreme Ruler of 
the universe : that it is much more detestable and 
dangerous than what any human laws can teach, and 
that it merits a punishment infinitely greater than what 
man can inflict. But where is sin thus to be seen ? 
In that word which emphatically describes it to be 
^* exceeding sinful,'' in that death which the Son of 
I 5 



I7S 



1>ISC01TESE VIII. 



God in our nature sufiered, while he bore the bur- 
den of it, and when it pleased the Lord to bruise 
hhn,'* 

Whm sin is contemplated only in relation to mto, 
or to human society, it may seem for the most part 
very trifling ; nay, it may appear to the person who 
commits it, as sometimes involving certain advantage 
er pleasui'e, that more than counterbalances any 
harm which may be done to others. The secrecy 
and ease with which some sin? may be committed, 
the difSculty of detecting the cr^inal, the possibility 
of making his escape from justice by flight, or, if ap- 
prehended, by the libel not being proved, and a thou- 
sand other circumstances, may present themselves 
to his imagination, that may embolden him to per- 
severe in his course of iniquity. But when a person 
is instructed, that sin is an evil of infinite magni- 
tude, and demerit ; that it is impossible he can com- 
mit it, without being observed, detected, and braught 
to punishment, by the Omniscient Jehovah, who is 
h(Aj and righteous in all his ways — when sin is per- 
ceived in the glass of the divine law, and of the cross 
©f Christ, then that man so enlightened, is furnished 
with arguments and motives to the practice of virtue, 
and dissua&lves against vice, infinitely stronger than 
any that human laws can supply. 

The man who knows and believes the command- 
ments of God to be the rule of his duty, would not 
commit sin, though the civil government did not in- 
terfere 5 and though some may complain of the mul- 



tiplioity frud severity of the laws of our country, and 
doubtkss they are capable of much improvement, yet 
there are many sins tjommitted among us, of which 
these laws take no cognizance ; but of this the 
Christian takes no advantage, as if it gave him a li- 
cense to do iniquity. He is equally careful to avoid 
those sins which may not be marked in any human code, 
as those which may subject him to the severest hu- 
man punishment. For it is the law of God which 
he regards as the rule of his duty, and which he is 
disposed to obey. If, therefore, you would abstain 
from every appearance of evil, you must study with 
the utmost care and attention, this law which is con- 
tained in the Scriptures. O how love I thy law 
exclaims the Psalmist ; " it is my meditation all the 
day. Thou, through thy commandments, hast made 
me wiser than mine enemies, for thou art ever with 
me. I have more understanding than all my teach- 
ers, for thy testimonies are my meditation. I un- 
derstand more than the ancients, because I keep thy 
precepts. I have refrained my feet from every evil 
way, that I may keep thy word. I have not depart- 
ed from thy judgments, for thou hast taught me."^ 

Secondly^ Watchfulness is another mean of ab- 
staining from all appearance of evil. 

The person who is ignorant of sin and of duty, is 
most commonly giddy and thoughtless, not aware of 
the many temptations with which he is surrounded 
in this ensnaring world, and therefore it is not sur- 



180 



DISCOURSE VIII. 



prising that he falls before them. But even a per- 
son may know his duty, and yet, by a want of cir- 
cumspection, not being sufficiently on his guard 
against temptations to sin, may, through inadver- 
tence, the momentary excitement of animal feeling, 
or the impulse of passion, yield to them, to the dis- 
honour of God and of religion, to the ruin of his 
own peace and comfort, and to the deep sorrow and 
regret of the generation of the righteous. 

There is, therefore, no duty of greater importance 
than that of vigilance. We find, accordingly, that 
this exhortation is very frequently pressed on our 
notice. " What I say unto one," says our Saviour, 

I say unto all, watch. Watch and pray that ye en- 
ter not into temptation.''' And Paul exhorts the 
Ephesians " to pray always, with all prayer and sup- 
plication in the Spirit, and watching thereunto with 
all perseverance*.'''' 

Watch, therefore, over your own hearts, the first 
movements of sin there ; for if you neglect this most 
essential department of duty, it will soon appear in 
criminal conduct. If you encourage the growth of 
sensuality, avarice, or pride, you will inconsiderately 
rush on every evil. You ought to watch not only 
against the suggestions of your own depraved hearts, 
but also against the temptations of the world, and 
of the wicked one. As the serpent beguiled Eve 
through his subtilty,'''' so many are still deceived. Hq 



» Eph, vi, 18. 



DISCOURSE VIII. 



181 



represented to our first mother a deceitful appearance 
of good, — that, by eating the forbidden fruit, instead 
of being the worse, she would be the better,—*' be 
as gods, knowing good and evil.''' Such is the nature 
of many temptations with which we are assailed. 
Sin is frequently painted before our imagination in 
fair but false colours ; the hideous features of the 
monster are thrown into the shade ; and so tastefully 
is the portrait drawn, that, at first view, we are struck 
with its fascinating charms, and are unconscious of 
the imminent danger to which, by our admiration 
of it, we are exposed. By being off our guard we 
are insensibly disposed to gratify the unlawful desire 
which it is the means of exciting. 

We will be told by the tempter, that, by abstain- 
ing from certain appearances of evil, we shall only 
remain in ignorance of the world ;— without some 
experience of evil we shall not be so well qualified 
to expose it ; nay, we shall deny ourselves much plea- 
sure and many advantages which we would other- 
wise obtain. But beware of making such experi- 
ments, of trespassing on forbidden ground ; for how 
verdant and flowery soever the path may appear, 
which invites your wanderings, there lies the reptile 
full of deadly poison. Such suggestions are the 
dictates of unhallowed wisdom, worldly policy, or 
infernal subtlety, with which you are by no means 
to comply. The question is not, what will be the 
consequence of such an attempt for although, even 
upon this ground, all appearance of evil is to be shun- 



l^fr rascotrn&E viir. 

lied, becsaiKe ^* the ivages of €very sin is deatfc." But 
the question is, does the law of God f<wrbid s«ch an 
attempt ? if so, desist from it, fca: such an expe 
i-iment must be rebellion against the highest autho- 
rity, a fc-tosgression of the immutable laws of God. 
Even the most abandoned do not commonly yield 
to temptation as an evil^ or commit sin as that which 
must be really destructive to them ; it is as as- 
suming the semblance of good, at least a present 
good ; but this is all delusic«i, and leads to ruin. 
There is " a deceitfulness in sin f ' against this, 
therefore, you ought most assiduously to guard. 
And never forget, there is no sin in being tempted, 
but the crime lies in yielding to the temptation, and 
this is most frequently the consequence of the want 
of vigilance. 

Thirdly^ Prayer. 
Watch and pray, that you enter not into temp- 
tation.*^' Whilst you ought to be watchful against 
ssin, you will not be able to resist temptations to it, 
if you confide in your own strength ; hence the ne- 
cessity of making supplication unto God for that as- 
sistance which he hath promised, and is ready to 
bestow. Watchfulness and prayer ought never to be 
separated. By the one, we foresee the evil, are aware 
of the danger ; by the other, we are prepared to avoid 
it. The former is necessary, like the sentinel at his 
post, always on the look out, that the enemy may 
not take the citadel by surprise ; the latter, for call- 
ing in the aid of those forces by which all his attacks 



DISCOUJISE VIII. 



183 



are repelled. In the experience of the saints, it will 
be found that, in proportion as they restrain prayer 
before Ood, they become inattentive to thdr duty, 
and the enemies of their souls gain the advantage 
over them. As, on a certain occasion, when Mo- 
SC5S held up his hands Israel prevailed, and when he 
let down his hands, Amalek prevailed. And Mo- 
ses^ hands were heavy ; and Aaron and Hur stayed 
up his hands, the one on the one side, and the other 
on the other side, and his hands were stayed until 
the going down of the sun. And Joshua discomfit- 
ed Amalek and his people with the edge of the 
sword*.'' So when the saints continue instant, and 
persevere in prayer, they become invincible, con- 
querors, and more than conquerors, through him 
who loved them.''*' 

Prayer is the language of dependance, of distress, 
of a sense of need, and is also expressive of ardent 
desires after supernatural aid. It banishes from the 
mind that self-confidence and presumption which are 
so fatal to the Christian''s peace and comfort. The 
prayer of faith looks to the promises of God, and 
pleads their accomplishment. Thus, in the view 
of danger, it inspires with courage ; in the season 
of calamity it affords consolation ; and in the hour 
of temptation " compasses about with songs of de- 
liverance." For the Lord hath said, ^« he will not 
suflfer you to be tempted above what you are able. 



* Exodus xm 11—13, 



184 



DISCOURSE VIII. 



but will, with the temptation, make a way of escape, 
that you may be able to bear it.*" 

Into peculiar difficulties and distresses you may 
sometimes be brought, that you know not what 
course to take, what is the good you ought to pur- 
sue, or the evil you ought to avoid. In such a state 
of perplexity you ought to lift up your souls to God 
for his light and his truth to guide you. In all 
your ways acknowledge him, and he will direct your 
paths." To remissness in this duty many of the 
sins into which the saints have fallen are to be im- 
puted. Thus Peter, when associating with the ser- 
vants of the high-priest, placed himself in the midst 
of temptation, was off his guard, and, instead of cul- 
tivating a spirit of devotion, the fear of the Lord, 
-was giving way to to the spirit of the world, to the 
fear of man that bringetb a snare ; — instead of ear- 
nestly supplicating grace from God to resist the de- 
vil, in the faith that he would flee from him, he was 
yielding to his suggestions, and therefore we account 
for his miserable fall. On the contrary, he who 
would wish to be guarded by the statutes of God, 
will be frequently meditating upon them, and pray- 
ing for grace to exemplify them in his conduct. 
This is most beautifully and strikingly illust- 
rated in the exercise of David, as delineated in 
the 119th Psalm. What a heavenly breathing 
after God, pervades the whole of that devotional por- 
tion of sacred Scripture ! " Open mine eyes," is 
his prayer, ^' that I may behold wondrous things out 
of thy law. Depart from me, ye evil doers, for I 



DISCOURSE VIII. 



185 



will keep the commandments of my God. Uphold 
me according to thy word, that I may live, and let 
me not be ashamed of my hope. Look thou upon 
me, and be merciful to me, as thou usest to do to 
those that love thy name. Order my steps in thy 
word, and let not any iniquity have dominion over 
me. O that my ways were directed to keep thy 
statutes, then shall I not be ashamed when I have 
respect unto all thy commandments." 

Fourthly^ Another mean which might be men- 
tioned, is the pursuing of that which is good. 

While you abstain from evil, it is not to be sup- 
posed that you are to remain idle ; for to contract a 
habit of indolence is the sure way of being employ- 
ed in the commission of sin. Neither is it to be 
supposed that you are to confine yourselves to the 
duties of meditation, watchfulness, and prayer, but, 
animated by a spirit of devotion, you are to go forth 
into society, and perform the active duties of life. 
If you would *^ cease to do evil, learn to do well."' 
Be faithful and diligent in discharging the diities 
incumbent upon you, ia the various stations and 
relations in which you are placed, in " walking in 
all the commandments and ordinances of the Lord 
blameless.*' On these I do not enlarge, but pro- 
ceed, 

III. To attend very briefly to some of the reasons 
or motives by which this duty is enforced. 

Firsi^ The authority of God, who is the su- 



186 



BISCOUUSE VIII. 



preme Lawgiver^ is a reason which ought never to 
be forgotten by you. It is his command, plainly ex- 
pressed, " abstain from all appearance of evil.'" You 
are not left to judge of the propriety, the reasonable- 
ness, or the utility of the command ; it is sufficient 
for you to know that it is the will of Him who is 
infallible, and in which you ought cheerfully to ac- 
quiesce. The authority of God ought to bind your 
conscience, and to constrain you to observe all that 
he hath enjoined. " Whatsoever is commanded you 
by the Lord God of heaven, let it be diligently 
done." 

Secondly^ Abstain from all appearance of wil, be- 
cause this is necessary to the promoting of holiness 
in your own hearts. It certainly is of the utmost 
importance for you to attend to personal religion, 
which cannot prosper if sin be not mortified with- 
in you, and holiness cherished. Now, by being care- 
less about obvious duty, by thoughtlessly throwiirg 
yourselves in the way cf temptation to ^in, you strength- 
en the evil principle. But by cautiously avoiding 
iniquity in aid its ibrms, by indignantly spurdbg it 
ttw^ from you, ivhen it solicits your countei^ancje, 
you ^how your hatred of it, and your earnest desii-e 
to " p^fect holiness in the fear of God."" You con- 
sult your best interests, while you thus promote 1?he 
purity of your character, which is so essential to your 
presen* pcsace and future happiness, ^ for without 
holiness no man shall see the Lord."*' 

Thirdly^ A, regard for the welfare of every society^ 



DISCOURSE VIII. 



187 



civil or religious, with which you are connected, 
should operate as another motive to the practice of this 
duty. By avoiding sin, you exhibit an example to 
others worthy of their imitation ; and in so far as it 
is imitated, the best interests of society are promot* 
ed. For righteousness exalteth a nation," or a 
society of whatever description, but sin is a re- 
proach to any people." 

Those who are not careful to avoid sin in all its 
forms, are spots and blemishes in every society with 
which they are connected. They sully their own 
character, — contradict their Christian profession,-— 
make their good to be evil spoken of, — lay a stum- 
bling-block before their weak brethren, over which 
they may fall to their ruin. If, therefore, you would 
he ornamental and useful members of society, abstain 
from ail appearance of evil. 

Fourthly^ This is the way eminently to display 
tbe gloary of God. As sin in its nature i& the very 
opposite of the moral perfections of God, it must, 
when committed, cast a shade over their splendour. 
If, therefore, you would manifest the glory of Him 
to KvJiom you owe your all, beware of ^very tiling in 
the shape of iniquity. Let the light of your pu3?e., 
upright, heavenly conversation, so shine before 
men, that they seeing your good works, may glorify 
your father who is in heaven."' 

In the conclusion of this dicourse, I would cixhort 
you, L To be diligent in using the means of avoid* 
ing all sin, *^ Watch and pray, that ye enter npt 



188 DISCOUESE VIII. ^ 

into temptation.^ Know ye not, that your adversary 
the devil goeth about like a roaring lion seeking 
whom he may devour, whom resist, being stedfast in 
the faith.^ He sometimes also assumes the appear- 
ance of an angel of light, that he may impose his 
stratagems with the greater success, and that he 
may lead the unwary into a snare, from which they 
are unable to extricate themselves. Know ye not 
the deceitfulness of your own hearts, and the trea- 
chery of the world ; therefore " commit the keeping 
of your souls to God, in well-doing, as unto a faith- 
ful Creator.''^ Be continually on your guard against 
sin. Be frequent and fervent in prayer to the Fa- 
ther of mercies for strength to enable you to resist 
it in all its varied shapes. Never forget that it is 
an enemy with whom no truce is to be made. Take 
therefore unto you the whole armour of God, that 
ye may be able to stand in the evil day ; and hav- 
ing done all to stand, let your loins be girt about 
w^ith truth, and your feet shod with the preparation of 
the Gospel of peace. Have on the breast-plate of 
righteousness, the helmet of salvation^ and the sword 
of the Spirit, which is the word of God.*" Being 
thus completely armed, fight the good fight of 
faith, and lay hold on eternal life, whereunto thou 
art also called." 

2. Beware of conformity to the world, in their 
evil maxims or corrupt example. Do you profess, 
my Christian brethren, to be bom from above, to 
be citizens of the better country, which is an 



DISCOURSE VIII. 



189 



heavenly ? It would, therefore, be altogether un- 
becoming your character and profession, to be 
governed by the maxims or by the example of 
the world lying in wickedness." Pursue not the 
fleeting vanities of time, while the transcendantly 
important objects of eternity are forgotten or des- 
pised : let not the concerns of your bodies engross 
your whole attention ; but let your souls be adorned 
with the beauties of holiness, and filled with hea- 
venly consolations: be not cumbered about many 
things, to the neglect of the one thing needful : 
pass through this world with the indifference of 
strangers, whose affections are placed on their na- 
tive land. Reckon it no reproach, even to be sin- 
gular in goodness, but rather rejoice that you are 
counted worthy to suffer for the sake of Christ. 
Disregard the contempt of the infidel, the scowl of 
the proud, and the threats of the mighty. Though 
ypu should be stigmatised as enthusiasts, be not con^ 
founded as if some strange thing had befallen you ; 
for it is only the enthusiasm of which Paul was 
accused, who could thus exclaim, " God forbid that 
I should glory, save in the cross of our Lord Jesus 
Christ, by whom I am crucified unto the world, and 
the world is crucified unto me. Let your conversa- 
tion be as becometh the gospel." 

3. Remember there is " a deceitfulness in sin" 
which ought particularly to be guarded against. In 
its first demands there is much of the subtlety of the 
serpent displayed. The emissaries of Satan use fair 



190 



DISCOURSE VIII. 



speeches to deceive the hearts of the simple ; and the 
more concealed the snare is, it is the more danger- 
ous. " My son,**' says Solomon — he speaks unto you 
as unto children, whose hearts are not improved 
by experience, "when sinners entice thee consent 
thou not, walk not thou in the way with them ; re- 
frain thy foot from their path, for their feet run to 
evil, they make haste to shed blood."*' What blood ? 
their own ; ''for they wait for their own blood, they 
lurk privily for their own lives. " Fools that they 
are, to rush with such determined precipitation upon 
their own ruin.*' He who walketh wdth wise men 
shall be wise, but a companion of fools shall be des- 
troyed. Avoid bad company. Associate not with 
the giddy, the worthless, or profane, who are anxi- 
ously desirous to bring you within the magic circle 
in which they are enclosed. Their breath is infec- 
tious; their influence is bewitching; keep therefore 
at a distance from them, as from the pestilence or 
the plague. The history of mankind, from the be- 
ginning of the world to the present day, is a conti- 
nued proof of the truth of this observation, " be not 
deceived, evil communications corrupt good man- 
ners." Will you then voluntarily join the society of 
the wicked, in the confidence of holding fast your in- 
tegrity, and obtaining a triumph over them, by your 
inflexible righteousness ? Will you stand, even for 
a moment, and listen to the voice of the strange woa 
man, who flattereth with her tongue, in the hope of 
resisting the insinuating power of her eloquence ? 



DISCOUKSE VII I. 



191 



Dangerous is the attempt. More wise and safer it 
is, to " remove thy foot far from her, and not to come 
nigh the door of her house.*" Hazard not yourselves 
on the extremities of virtue. Approach not the 
boundai'ies of vice. If you would shun death, ab- 
stain from all appearance of evil. 

Behold the thoughtless youth, not aware of the 
deceitfulness of sin, of the progressive steps by which 
it leads to destruction. He first proves himself to 
be a fro ward, disobedient son — prefers the maxims 
and conduct of worthless companions to the salutary 
counsels of affectionate parents, and the virtuous ex- 
ample to be seen at home. He casts off all vigi- 
lance and circumspection with regard to purity of 
manners. He begins to think and to say, that 
religion is nothing but cant, hypocrisy, or a gloomy 
superstition. It is regarded only by men of weak^ 
contracted minds, who are ignorant of the pleasures,, 
and the enjoyments of human life. Imbibing the in- 
toxicating draught, he begins to take the name of 
God in vain, to profane the Sabbath, to frequent the 
haunts of dissipation and vice. Thus wandering 
from the paths of sobriety, decency^ and honest in- 
dustry, he finds himself in want of money, to pro- 
secute his idle, foolish, criminal schemes; he there- 
fore begins to pilfer and to steal. In the first and se* 
cond attempt he is successful, and felicitates himself 
in escaping detection. This emboldens him to pro- 
ceed: in his evil course ; presuming he will always be 
e^ally fortunate, he is at length guilty of greater 



193 



DISCOURSE viir. 



outrages against society : he breaks open the shop^ 
or the dwelling-house of a neighbour, a friend, or a 
stranger : he then attempts to assault, and to rob the 
unsuspecting traveller, on the high way — succeeds, 
and escapes without discovery. Another attempt is 
made, in which he not only assaults and robs, but 
murders. Conscious that he hath now reached the 
summit of guilt, and alarmed at his danger, betakes 
himself to flight, but justice pursues, and at last over- 
takes him. He is apprehended, imprisoned, after- 
wards served with an indictment to stand his trial 
before a jury of his countrymen. He is brought to 
appear as a pannel at the bar. He eyes, with deep 
thought and agitation, the solemn proceedings against 
him. The ingenuity and eloquence of his counsel, 
which fixed the attention of an admiring audience, 
are all in vain. The evidence against him is so clear 
and conclusive that it cannot be overthrown. The ver- 
dict returned is, guilty The judge, with great 
solemnity and feeling, pronounces the awful sentence 
of the law. Pale and trembling, the convicted cri- 
minal is taken from the bar, shut up in a gloomy cell, 
loaded with irons, to await the hour he is to suffer a 
public and ignominious death. In this dreadful si- 
tuation, he begins to reflect on his past conduct^ to 
condemn his folly and his madness in forsaking the 
paths of religion and morality. Then he calls for 
ministers and private Christians, to give him their 
best advice ; to pray for pardon and peace to his soul. 
Thus he acknowledges that his only hope is in that 



msCOURSE Vllt. 



193 



religion whkh he formerly despised. His few ap- 
pointed days pass swiftly over him. At length 
the hour of execution arrives, to summon him to ap- 
pear before the Judge of all. He is brought forth 
to the scaffold to witness the awful apparatus of 
death. The last prayer is concluded — the last hymn 
is sung— and before an eager, listening crowd, he is 
launched into eternity ! Let such striking exam- 
ples of the dangerous consequences of crime make a 
deep impression on us all. Let us learn to be- 
ware of making a mock at sin, of thinking lightly 
of iniquity in any of its forms, for " evil men and 
seducers wax worse^ and worse.'' " Abstain, there- 
fore, from all appearance of evil.^^ 

But the most agonizing scenes, that can be exhi- 
bited to the senses, or depicted before the imagina- 
tion, fall infinitely short of describing the demerit 
of sin. All that man can inflict is of momentary 
duration, and can only affect the body ; is therefore 
but a faint emblem of that punishment which the 
divine law denounces against transgressors. Every 
sin is an offence against the eternal Majesty of hea- 
ven and earth, is therefore an evil of infinite magni- 
tude, and deserves everlasting destruction from 
the presence of the Lord, and from the glory of his 
power." But who can paint the wrath of the 
Almighty ? " Who knoweth the power of his an- 
ger ? For, according to his fear, so is his wrath. 
Surely it is a fearful thing to fall into the hands of 
the living God."*' then be always on your guard, 



m 



DISCOURSE vni. 



lest you offend Him, who looketh on the earth, 
and it trembleth, who toucheth the hills and 
they smoke"'— who can easily cast both soul and 
body ^' into hell, into the fire that never shall be 
quenched.*" If you would escape eternal death, hate 
and avoid every species of iniquity, Forsake the 
foolish and live, and walk in the way of understand* 



195 



DISCOURSE IX. 



t)N CHRIST, AS AN ILLUSTRIOUS CONaUEROR OVER 
ALL HIS ENEMIES. 



ISAIAH LXIII. 1. 

JVho is this that comelh from Edorrii with dyed gar* 
merits from Bozrah ? this that is glorious in his ap^ 
parel, travelling in the greatness of his strength ? / 
(hat speak in righteousness, mighty to save* 

" Of whom speaketh the prophet this ? of him- 
self, or of some other man ?*" Doubtless, Christian^ 
you will not hesitate to answer, that he speaks of 
your glorious Redeemer. Some, however, have sup- 
posed, that the prophet here points towards Judas 
Maccabeus, who, at the head of a chosen band, de- 
feated the army of Antiochus Epiphanes, the vio- 
lent oppressor of the Jews, by a splendid victo- 
ry which he obtained at Edom, and particularly 

by a great slaughter at Bozrah, the capital of Edom^ 
k2 



196 



DISCOURSE IX. 



asserted the Independence, and restored the liberties 
of his country. But a greater than J udas Macca- 
beus is here. For the animated, the magnificent 
language of the text, viewed in connexion with the 
sublime description of character and of achieve- 
ment, in the preceding and subsequent verses, for- 
bids us to restrict its meaning to any mere man ; 
and warrants us to apply it to Him, the glories of 
whose person, and the wonders of whose works, can- 
not be too highly celebrated. Let us, therefore, 
consider him, who is the Son of God, and the Sa- 
viour of the world, the captain of salvation, who 
was made perfect through suffering,^' who died 
fighting in our cause, and, by dying, gained the vic- 
tory. 

Let us view the church of God, or the faithful in 
Christ Jesus, descrying at a distance our divine 
Redeemer, returning from the land of the enemy 
as an illustrious conqueror, and wrapt up in won- 
der and admiration, thus exclaiming, who is this 
that Cometh ?" And let us view our Redeemer, in 
all the splendour of conquest, condescending to an- 
swer, in a manner highly expressive of the benevo- 
lence and dignity of his character, I who speak 
in righteousness, mighty to save.*" 

I. Let us consider the sentiments suggested by 
the question here proposed by the church, concern- 
ing our glorious Redeemer. Who is this that 
Cometh from Edom, with died garments from Boz- 



DISCOURSE IX. 



197 



rah ? this that Is glorious in his apparel, travelling 
in the greatness of his strength 

This question does not suppose total ignorance 
of the person to whom it refers ; as if it were de- 
signed wholly for information. No : for whether 
we consider it as proposed by the prophet or by the 
church, this cannot be admitted. For Isaiah could 
not be altogether unacquainted with the Saviour of 
the world, whose coming he predicted, and whose 
sufferings unto death he so plainly and so striking- 
ly described. And all the faithful know him : but 
indeed their knowledge of him is not such as 
is beyond the possibility of increase, or such as dis- 
claims all connexion with a warm and feeling heart. 
When the church, therefore, contemplates her glo- 
rious Redeemer as returning from the field of bat- 
tle, and thus asks the question in the text, we re- 
gard it as an inquiry, not of a cold speculative un- 
derstanding, but of an inflamed animated heart* 
We behold a soul labouring with admiration of his 
person, and with wonder of his exploits; at the 
same time, ardently desirous of obtaining more in- 
timate and full acquaintance with both. And, in- 
deed, if novelty be fitted to excite wonder, and ex- 
cellence admiration, this is a subject of contempla- 
tion, calculated to raise these feelings to the high- 
est degree. 

Every sentiment suggested by the question here 
proposed by the church, cannot fail to excite the 
K 3 



198 DISCOURSE IX, 

wonder and command the admiration of the faith- 
ful in Christ Jesus ; for it intimates to us, 

Firsts That our glorious Redeemer had invad- 
ed the country of his enemies. If he had not been 
in their country, he could not have been seen coming 
from it. Who is this that cometh from Edom 

Heaven is the habitation prepared for all the 
friends of God. Hell is the destined prison of all 
his implacable foes. Earth is the region where his 
few friends are held in captivity, and where the 
multitude of his enemies always fight, and some- 
times vainly triumph. This earth, therefore, may 
be designed the country of the enemies of God. It 
is their native country. Once it was a land of 
innocence, purity, freedom, and love ; but now 
it is the abode of guilt, defilement, slavery, and 
war. Rebellion against the Most High early 
commenced in our first parents ; and the time 
when it shall cease to be carried on with increasing 
malignity and violence has not yet arrived. This 
earth, as it is the abode of man, is the country of 
the enemies of God ; for mankind are, " by nature^ 
enemies to God in their minds by wicked works."' 
Here they spring into being, here they grow, here 
they are cut down. This country the Son of God 
invaded. — Considering him in his original charac- 
ter, purely in his divine person as the Son of God ; 
or viewing him in his divine nature, it cannot be 
said that he invaded the country of his enemies ; 
for, in this respect, his presence fills the immensity 



DISCOURSE IX. 



199 



of space, and is, therefore, incapable of change of 
place ; but it is only as manj^or with regard to his 
human nature, that he can properly be said to have 
come into this world, or to have gone out of it. 

When the fulness of the time was come," he 
who^ nameis called the Word of God, " was made 
flesh, and dwelt among us " He pitched his tent 
in the midst of his foes ; and this was necessary to 
the success of the expedition on which he was sent. 
In this he did not display a parade of conquest, or 
a thirst for revenge, but the most wonderful conde- 
scension and love. Behold, He who built the 
skies dwelt in a tent composed of human flesh and 
bones : He who could claim heaven as his home, and 
the Most High God as his Father and his equal, 
wandered, for a season, in an inhospitable and hostile 
clime, where he had no where to lay his head : He 
who was God over all, blessed for ever," became 
vulnerable to the fiery darts of the wicked one. 

To this state of warfare and of suffering he sub- 
mitted, not with reluctance, but with pleasure. 
From eternity he was filled with gladness in the 
prospect of it ; for " he rejoiced in the habitable 
parts of the earth, and his delights were with the 
sons of men."" As the time drew nigh for the ac- 
complishment of his undertaking, how transporting 
was the scene to his view ! " Lo ! I come, in the 
volume of the book it is written of me ; to do thy 
will, O my God, I take delight." In this expedi- 
tion, he did not act without the highest authority, 



goo 



DISCODESE IX. 



for he was divinely comiDissioned ; " him hath God 
the Pather sealed." In this, he was pursuing not 
his own private individual viewsj but was fulfilling 
a plan which was fixed in the councils of eternity ; 
a plan, the result of infinite wisdom and of sove- 
reign grace. Accordingly, in the execution of it, he 
received splendid and repeated attestations from 
heaven, which signified, not only the Father's esteem 
of his person, but also the approbation of the work 
in which he was engaged. ^' This h my beloved 
Son, in whom I am well pleased."" 

Now, can we contemplate without emotion, the 
Lord from heaven coming down to earth, assuming 
our nature, and dwelling among our kindred ? To 
excite our wonder, here the greatest novelties are to 
be seen. Eternity and time, immutability and 
change, omnipotence and weakness, infinite blessed- 
ness, and extreme sorrow, immortality and death, 
God and man, united in one person. " Without 
controversy, great is the mystery of godliness, God 
manifest in the flesh.'*'' To command our admira- 
tion, here is a combination of excellencies — every 
divine attribute and every human virtue, are to be 
seen dwelling together in the highest perfection.. 
Let us adore and praise, while we behold his glo- 
ry, " the glory as of the only begotten of the Fa- 
ther, full of grace and truth 

Secondly^ This question suggests to us, that 
in this country a bloody and decisive battle be- 
tween Christ and his enemies was fought. " Who 

K 4 



DISCOURSE IX. 



is this that cometh with dijed garments These 
garments were dyed with blood, the blood of 
his enemies; " for their blood,"' says he, " shall be 
sprinkled upon my garments, and I will stain all 
my raiment 

Who were the enemies that infested this country 
into which our Redeemer came ? Sinners of man- 
kind, the natives of the country, were his enemies. 
Wicked men, actuated by principles of infernal ma- 
lice and cruelty, exerted themselves against him. 
Satan, the grand adversary of God and man, was 
the active leader of an invisible host that he con- 
ducted to the field. But these, though fierce and 
malignant, were not the most formidable enemies 
he had to encounter ; sin, which had derived strength 
from the law of God which we had transgressed, 
came forth against him ; death and hell followed in 
the rear. Such a coalition against the Son of God 
was truly astonishing. Heaven and earth seemed 
to be combined against him. Such an army would 
have been invincible by any power inferior to Om- 
nipotence* 

No sooner had the Captain, of our salvation pitch* 
ed his tent in this country, than an attack was made 
upon him, by a blood-thirsty tyrant, who sought his 
life ; and from that period, till the great battle was 
fought, he was frequently and variously assail- 
ed by devils and wicked men. But at length the 

* Verse 3. 

k6 



202 



DISCOURSE IX. 



eventful hour arrived, when the decisive contest was 
finished— a contest the most wonderful in its nature, 
and the most important in its consequences, of any 
that shall ever be found on the records of time. Sa- 
tan, having collected all his forces, to make the last 
desperate effort, and wicked men, having increased 
in virulence and power, composed an army which 
stood in array against him. But there was another 
still more terrible. The law of God, in consequence 
of that sin which was imputed to Jesus, and for which 
he was to make atonement, appeared against him 
armed with the curse of the Almighty : Divine jus* 
tice unsheathed the flaming sword: Jehovah thun- 
dered in his wrath, when he said, " Awake, O sword, 
against my shepherd, and against the man that is my 
fellow, saith the Lord of hosts : Smite the shepherd, 
and the sheep shall be scattered." Then the horrors 
of war ensued. In this mighty struggle the Son of 
God fell, and then the battle was finished, but he was 
not vanquished. He fell to rise again. By dying he 
conquered: for thus " he magnified the law, and made 
it honourable,'** and therefore deprived sin of its power, 
for " the strength of sin is the law.'' Thus, he " fi- 
nished transgression and made an end of sin." Thus, 
he subdued death, having divested it of its sting, for 
*^ the sting of death is sin.'* He destroyed death, 
and also him that had the power of death; he spoiled 
principalities and powers, and made a shew of them 
openly, triumphing over them in his cross,'* 
&5 



DISCOURSE IX. 



203 



It is worthy of notice, that our divine Redeemer 
fought his enemies, not only in their own territories, 
but with their own weapons. They vainly imagin- 
ed by death to vanquish him, but by death he over- 
came them. " Through death he destroyed him 
that had the power of death, that is the devil." All 
his inveterate and implacable enemies then received 
a mortal wound, of which they shall never recover.— 
Though such combined powers were against him, 
yet he fought, died, and overcame: He fought alone: 
none of those for whom he contended, and who shall 
partake of the spoils of his victory, contributed, ei- 
ther by their skill or strength, to his success. Let 
us wonder and admire, when we ask the question. 

Wherefore art thou red in thine apparel, and thy 
garments like him that treadeth the wine vat ? I 
have trodden the wine-press alone, and of the people 
there was none with me; for I wdll tread them in 
mine anger, and trample them in my fury, and their 
blood shall be sprinkled upon my garments, and I 
will stain all my raiment*." 

Thirdly f The question suggests, that our Re- 
deemer comes from the field of battle an illustrious 
conqueror. " Who is this that cometh, ^Zoriow^ in 
bis apparel 

Here seems to be an allusion to conquerors ; when 
they rode in triumph into the capital of their own 
country, they were usually clothed witTi splendid 



Ver. 2, 3. 



204 



DISCOURS^E IX. 



robes, suited to the occasion. Thus, our illustrious con- 
queror appears coming from the land of the enemy, 
" glorious in his apparel." This I take to signify 
the scene that succeeded his death and burial, his 
splendid appearance in his resurrection and ascen- 
sion to heaven, in which he displayed his triumph 
over all his enemies* 

When in the field, fighting our battles, we 
behold him in the likeness of sinful flesh ;" but 
after the warfare was accomplished, we see him com- 
ing forth by the gate of death, clothed with glory 
and immortality. He leaves nothing behind him 
but the garments of weakness and mortality ; and if 
he carry along with him any marks of conflict at all, 
these will not obscure the splendour of the conquer- 
or, but, like the shades in a highly finished portrait, 
will serve to render the whole more distinct, illustri- 
ous, and striking.— Who is this that cometh ? Be- 
hold, he marches from the territories of the grave, 
like one who despises its terrors and defies its power, 
as one who proclaims himself sole Lord of the in* 
visible world. He marches forth to ride in triumphal 
procession to the heavenly city, the capital of his 
Father's kingdom. The chariot of state in which 
he is conveyed, is a bright cloud of the sky; the reti- 
nue that attend him are the angels of light, these 
pure, benevolent beings, who witnessed the battle 
and the victory, and are now glad to grace the tri- 
umph. As he ascended up on high, leading capti- 
vity captive, adoring hosts sung in the loftiest 



DISCOURSE IX. 



205 



strains, " Lift up your heads, O ye gates, and be 
ye lifted up ye everlasting doors, that the King of 
Glory may come in. Who is this King of Glory? 
The Lord strong and mighty, the Lord mighty in 
battle. The Lord of Hosts, he is the King of Glory. 
Selah,"*'— Here pause a moment ; wonder, admire, 
praise. The everlasting doors open for his recep- 
tion — He enters the celestial palace, and the eter- 
nal Father bends from his throne to welcome his 
victorious Son. " The Lord said unto my Lord, 
sit thou at my right hand, until I make thine ene- 
mies thy footstool.'** 

It was usual, in ancient times, for conquerors, when 
returning in triumphal procession to the capital of 
their own country, to distribute money, or valuable 
presents, among the multitude who attended on the 
occasion ; so our illustrious conqueror, the Captain 
of our Salvation, when he " ascended up on high, 
leading captivity captive, gave gifts unto men." He 
received the most precious and suitable blessings, 
as the spoils of his victory, that he might dispense 
them with a liberal hand unto his people, as their 
various necessities require. These blessings are 
great and unspeakable, grace here, and glory hereaf- 
ter. Ought not our conqueror, thus returning from 
the field in triumph, to be contemplated with won- 
der, gratitude, and praise ? Who is this that cometh, 
glorious in his apparel, arising from the bed of 
death ? He is your King, O Zion — Christian, he is 
your Lord, " Let the children of Zion be joyful 



20fi 



DISCOURSE IX. 



in their King. God is gone up with a shout, the 
Lord with the sound of a trumpet— sing praises to 
our God, sing praises, sing praises to our King, sing 
praises/' 

Fourthly^ The question suggests, that our illus- 
trious conqueror returns from the field of battle not 
in the smallest degree fatigued or injured by the la- 
bours or calamities of the warfare, but as able to 
pursue his victory to the best advantage as he was 
to gain it. He appears " travelling in the great- 
ness of his strength^ 

It often happens, even with the victorious war- 
rior, that after the decisive battle is fought, there 
remains for him a constitution so enfeebled, or a 
body so mutilated, that he is incapable of future ex- 
ertion, or of pursuing his victory. But it is far other- 
wise with the Captain of our salvation, Christ Je- 
sus. In returning from the field, his strength is not 
in the least impaired ; nay, the majesty of Omni- 
potence is more visibly displayed than when he en- 
tered into it — displayed in such a manner as is suffi- 
cient to strike his infatuated foes with consternation, 
and to extinguish in them every remaining hope of 
ever waging a successful war. ^^Who is this that 
cometh, travelling in the greatness of his strength?'^ 

Though the Son of God, at his death, gained the 
victory over all his and our enemies, and thus se- 
cured everlasting triumph to himself and to his fol- 
lowers, yet, in order to follow out the victory, to 
complete his successful operations, every thing was 



DISCOUESE IX. 



not then done which it was necessary for him to do. 
Though his enemies were subdued, they were not 
altogether destroyed, and some who were his enemies 
were to be made his friends. To effect these great 
purposes, which were necessary to the uUimate suc- 
cess of his operations, no less power was requisite 
than to gain the victory at first. Hence, in the 
dispensations of his . providence and of his grace, 
" he travels in the greatness of his strength.**' Be- 
hold him who is seated on a white horse, having a 
bow in his hand, and a crown upon his head, riding 
forth conquering and to conquer." He travels in the 
greatness of his strength, when " he sends forth the 
rod of his strength out of Zion, and makes a people 
willing in the day of his power when his arrows of 
conviction are sharp in the hearts of his enemies, 
and the people fall down in dutiful subjection to 
him. But those who to the sceptre of his grace will 
not submit, " with a rod of iron he will dash in 
pieces like a potter's vessel."" He rules and reigns 
on high with a sovereign and almighty sway — di- 
rects and superintends every event which takes place 
in the world and in the church, and will make 
all things contribute to the consummation of his gra- 
cious plans.— -Who is this that cometh in the pro- 
gress of the everlasting gospel, travelling in the 
greatness of his strength, are you not ready to ex- 
claim with wonder and admiration? ^' He is the 
mighty God, the most mighty, who hath girded his 
sword upon his thigh, who is clothed with glory 



298 



DISCOURSE IX. 



and majesty, and who in his majesty rides prosper- 
ously, because of truth, and meekness, and righteous- 
ness.*" — Who is this that cometh ? " It is he who 
speaks in righteousness, mighty to save." 

II. Let us now consider the answer to the 
question here proposed by the church. " I,"*^ 
says our Redeemer, that speak in righteousness, 
mighty to save." 

" Let another praise thee and not thine own lips.'' 
This, no doubt, is a prudential maxim, that fallible 
man would do well to observe ; but it does not ex- 
tend, in its application, to a being infinitely perfect. 
The Son of God, our Redeemer, knows infallibly 
taken and what to speak. If he utter his own 
praise, we may be confident that, as he gratifies no 
principle of vanity, neither does he exceed the truth. 
Nay, when he utters his own praise, as on the pre^- 
sent occasion, he hath some valuable purposes to 
serve towards those whom he addresses. When 
Christ speaks of himself, in answer to the question 
proposed by the church, he proclaims that he is a 
just, benevolent, and omnipotent conqueror ; and 
each of these features of his character is admirably 
calculated to convey instruction and consolation to 
his people. 

In the Jirst place, he is just ; he speaks in righU 
eousness. " Out of the abundance of the heart 
the mouth speaketh.'' If, therefore, he invariably 
speak in righteousness, he must be a righteous char- 
acter. He comes forth from the field proclaiming 



DISCOURSE IX. 



209 



that It was not an unjust war in which he was en- 
gaged. It was just; for his implacable enemies 
had rebelled against God, their Creator and Pre- 
server, and therefore they deserved destruction. It 
was just ; for he fought and died not for himself, 
but for his people, as their Redeemer and Surety. 
It was therefore just that he should give satisfaction 
to the demands of that which they bad transgress- 
ed, and which he did by falling in the combat, for 
thus he magnified the law and made it honourable, 
and brought in an everlasting righteousness.*** Thus, 
he came from the field of battle proclaiming thajt 
in what he did and suffered there, he illustrated, in 
the highest degree, the righteousness of God to be 
a righteousness essential to his nature, and insepar- 
able from his law and government. It w^s a just 
war; for it was planned in the righteous counsel 
of God, and revealed in the faithful promises 
of his word. What was achieved and endured by 
Jesus, was by the determinate counsel and fore- 
knowledge of God,'' and was a fulfilment of the 
promise that " the seed of the woman should bruise 
the head of the serpent.*" 

A war may be just in itself, but those who are en- 
gaged in it may not be convinced of this, and there- 
fore they cannot fight from principle ; but our glo- 
rious Redeemer was fully persuaded of the justice 
of the war in which he was engaged, and therefore 
he fought from the noblest principles. The origin 
of many wars may be traced to caprice, ambition, 
iTQvenge, or some other unworthy passion, but> none 



210 DISCOURSE IX. 

of these could find a place in the breast of our 
Saviour. Zeal for the glory of God and the honour 
of his law, were the noble principles that animated I 
him during the whole period of the combat. He 
indeed says that " he will tread his enemies in his 
anger, and trample them in his fury, and that his 
fury upheld him but this is speaking after the 
manner of man ; it means no boisterous or unhallow- ] 
ed passion, but a fixed detestation of iniquity, and 
an invariable ardent desire of holiness, of illustrat- 
ing the glory of the divine character. It was this 
that upheld him, that supported him in the arduous 
and important struggle that made him set his face 
like a flint, and not tobe confounded, because hisGod 
was with him.'* Our Redeemer, with regard to 
principle, is not given to change, and he hath no 
reason, for all his principles are of the most excel- 
lent kind. We may therefore behold him coming 
from the field in the manner he entered it, having 
" righteousness for the girdle of his loins, and justice 
for the girdle of his reins.'* He comes speaking in 
righteousness, justifying what he hath done, and 
promising to do more. And what he promises shall 
be accomplished as certainly as that which he hath 
already achieved. As he is faithful to promise, so 
he is able to perfcarra. Can you contemplate these 
things without wonder and admiration? Behold 
your king, O Zion, cometh unto thee ! He is just, 
speaking in righteousness, and having salvation,** 



DISCOURSE IX. 



211 



In the second place, he is a benevolent conqueror. 
He is " mighty to save.'*'' Salvation was the ob- 
ject he had in view with regard unto his people. 
While the day of vengeance was in his heart with 
regard to his enemies^ " the year of his redeemed 
was come." Behold his unparalleled disinterested 
benevolence ! I looked/' says he, " and there was 
none to help, and I wondered that there was noi^ 
to uphold ; therefore mine own arm brought sal- 
vation unto me." He obtained deliverance for him- 
self ; for having done all to the approbation of his 
Father, " God raised him from the dead, and gave 
him glory.*" And in this way he obtained salvation 
for his people ; for he acted as their leader, and in 
their name. And what he did and suffered was ab- 
solutely necessary in a consistency with the divine 
plan for procuring salvation unto them. For it 
became him for whom are all things, and by whom 
are all things, in bringing many sons unto glory, 
to make the captain of their salvation perfect through 
sufferings.''* By his sufferings unto the death 
he purchased salvation for his people. What 
blessing is there of greater importance, or in which 
we should feel a deeper interest ? There is a. mean- 
ing, an emphasis, in that word salvation^ altoge- 
ther unspeakable. Entire deliverance from sin and 
wrath, and complete restoration to the enjoyment of 
all that is good, who can adequately describe or ful- 
ly conceive ? What more excellent in itself, what 



212 



DISCOURSE IX. 



more suitable to man ! One of the names of the 
conqueror is " Jesus, because he saves his people 
from their sins, and delivers from the wrath to come. 
The gift of God is eternal life, through Jesus Christ 
our Lord."" This, therefore, was a contest, not of 
ambition but of benevolence, not for power but for 
good— everlasting good to us. Who is this that 
Cometh, are you not exclaiming in admiration ? 
" Behold your king cometh, meek and lowly, and 
having salvation." He eomes^ your leader comes, 
proclaiming, " behold I bring near my righteous- 
ness, and my salvation shall not tarry. How beau- 
tiful upon the mountains are the feet of him 
that bringeth good tidings, that publisheth peace, 
that bringeth good tidings of good,, that publisheth 
salvation.'' 

la the third i^Vdce^ he is an omnipotent conqueror. 
He is " mighty to save.'' We have already seen him 
travelling in the greatness of his strength, to complete 
the destruction of his implacable enemies ; and to 
communicate happiness to his friends, we now behold 
him mighty to secure and to perfect that salvation 
which he hath begun. There was not only opposi- 
tion to the purchase of salvation which is now re- 
moved, and to the commencement of salvation in 
the soul, but also great opposition to the carrying 
it forward to perfection. This arises from various 
quarters; from that principle of corruption which 
remains in the best of men, from the smiles and frowns 
9i the world, from the artifices and assaults of Sataji, 



DISCOUKSE IX. 



213 



and this combined opposition would infallibly pre- 
vent the final felicity of the people of God, were it 
not counteracted by a superior power. But our il- 
lustrious conqueror is now exalted to the throne of 
the Highest, " and he must reign till all his ene- 
mies be made his footstool," and till all his friends 
shall enjoy complete deliverance from every annoy- 
ance, and the undisturbed possession of everlasting 
felicity. He hath promised to give them a seat with 
him upon his throne, and he is powerful to perform. 
He is able to save unto the uttermost," to lift from 
the depths of misery to the heights of happiness, 
all who come unto God through him, seeing he 
ever liveth to make intercession." The enemies of 
Christ, who know him not, may dispute his ability 
to complete the salvation of his people, but none of 
his friends can, for they are taught to reason thus : 
^*If when we were enemies we were reconciled to God, 
by the death of his Son, much more being re- 
conciled, we shall be saved by his life." No hostile 
powers, how fonnidable soever they be, shall prevail 
to wrest even one of the feeblest of the flock out of his 
hand. *^ He gives unto his sheep eternal life." On 
the great day when he shall deliver up his beloved 
charge, he will say unto his Father, " Behold me and 
the children that thou hast given me " 
In reviewing this subject, we are led, 
1. To admire the wonderful condescension and 
love of our glorious Redeemer towards our guilty 
race. What could induce him to come into our 



214 



DISCOURSE IX. 



world, to assume our nature, with all Its sinless infir- 
mities, to encounter such formidable enemies, to 
struggle and to die in our cause, and all for our 
sakes, — what could induce him but sovereign, free, 
rich, and inconceivable love ? Can you. Christians, 
review the scene, which has been exhibited before 
you, with cold and indifferent hearts ? Can you cease 
to wonder at the condescension of your dearest Sa* 
viour and Lord ? Can you fail to admire the glories 
of his person, the ardour of his love, and the ex« 
ploits of his power ? Will you not love him who 
hath so generously loved you ? Imagine, for a mo- 
ment, a sovereign of spotless fame and indepen- 
dent resources — whose dominions are immense,— 
whose throne is immutably fixed, — whose undecay- 
ing happiness is wholly in himself, — but, pitying 
the condition of some -of the poorest and most 
wretched of his subj^s, who, by their own crimes, 
had been reduced to such degradation and misery- 
had sold themselves as captives into the hands of 
their malicious and cruel foes ; and, in order to re- 
deem them, to restore them to dignity and blessed- 
ness, voluntarily descends jfrom his throne, lays aside 
his royal robes, clothes himself with the meanest at- 
tire, and thus equips himself for the combat ; cheer* 
fully enters the field of buttle, submits to the great- 
est privations, endures the most excruciating suffer- 
ings, fights, dies, revives, overcomes, and returns 
to his home in triumph — could you suppose sudh 
a story as this to figure in the history of fiction, and 



3 



DISCOURSE IX. 



&15 



to make the ground-work of a performance which 
would be read with avidity and pleasure ? But the 
Christian knows that he can find the truth, and more 
than the truth of this, in the Gospel history — ^in thQ 
history of his Saviour. It records facts more won- 
derful than any incidents which human genius could 
ever invent, or human fancy describe. Will a tale 
of woe or of mighty achievement, involving some 
benevolent object — a tale which never had any exis- 
tence but in the imagination of its author — awaken 
attention and excite a lively interest in the breasts of 
many, and will not the incarnation, the sufferings, 
and the glory of the Son of God, for the redemption 
of fallen man, not arrest the mind, and call forth all its 
energies ? Yes, Christian, you know, and you rejoice 
in the truth, that there is not only more salutary in- 
struction to the mind, but more entertainment to the 
heart, more warmth of pure affection, more luxury 
of genuine sublime feeling, in meditating on the life, 
the cross, and the crown of Jegus, than was ever ex- 
perienced by the sentimental novelist, in poring 
over his most admired productions. Nay, the va- 
pid raptures of the one are not once to be compared 
with the substantial sublime enjoyments of the other^ 
Never cease, therefore, to admire the condescension, 
and love, and power of your Redeemer. 

2. Admire the success of our Redeemer over all 
his and our enemies. Is not this wonderful, when 
we consider the great opposition he had to encoun- 
ter ? He put to flight the armies of the aliens ; and 



his success was only to be equalled by the justice of 
the cause in which he was engaged. Success in a 
warlike expedition has a mighty influence in com- 
manding admiration and applause to the principal 
leader of it. Skill, bravery, and many other quali- 
ties are ascribed to him by a rejoicing people, to 
which, perhaps, he is not entitled. His success 
may be owing to some unexpected occurrence, or to 
the wisdom, experience, or courage of others engag* 
ed on his side. But here our Saviour fought alone, 
and gained the victory. Behold his skill ! for he 
confounded the plans of the wise. Behold his for- 
titude ! for he stood firm amidst the hottest of the 
conflict, and was not dismayed because of the 
mighty. Behold his power, for " his own arm 
brought salvation.*" 

3. Study to know more of Jesus in the glory of 
his victory and triumph. He hath already come to 
you, who are his friends, in the dispensation of the 
gospel, and caused you to feel the power of his grace. 
You were made to bow before him, and to yield 
to his mild and righteous sway. But every prin- 
ciple of opposition to him is not entirely subdu- 
ed. You, therefore, still need the continued opera- 
tions of " the Spirit of God and of glory to com- 
plete the conquest of your hearts. Seek daily to 
know Christ in the power of his resurrection, that 
you may be more and more dead unto sin and alive 
unto holiness. Pray that you may experience 
" what is the exceeding greatness of divine power 



DISCOURSE IX. 



217 



to you ward who believe, according to the working of 
his mighty power, which he wrought in Christ when 
he raised him from the dead, and set him at his own 
right hand, in the heavenly places.*" 

4. The friends of Jesus are this day called to 
rejoice in the victory he hath won, ^' This is the 
day which the Lord hath made, let us be glad and 
rejoice In it.**' This is the day which is sacred to 
the memory of our Lord'^s resurrection, in which he 
displayed his triumphs over all our enemies. This 
is the day that we are called to partake of a feast of 
thanksgiving, to celebrate the death and the victo- 
ries of our divine Saviour. Let us observe the or- 
dinance of the supper in the exercise of faith, love, 
hope, and joy. Let us rejoice that we are called to 
partake of the spoils -of our Redeemer^ conquest, 
wliich are here set before us in all their riches and 
variety. Let us cheerfully listen to the voice of our 
illustrious leader, when he thus invites us, Eat, 
O friends, drink, yea drink abundantly, O be- 
loved." 

5. The enemies of Jesus have reason to be afraid, 
for he who ds mighty to save is also mighty to de- 
stroy. What an unwise and dangerous part do you 
act ? You ate up in arms against your best, your 
only friend; and you are in confederacy with your 
worst enemies. Imagine indeed you may, that you are 
free and happy ; but all is imagination. You are, in 
reality, the most deplorable of prisoners, in cruel bon- 
dage to your own corrupt passions, in sad captivity 

L 



218 



DISCOURSE IX. 



to the grand adversary of God and man. Satan ex- 
ults over you as his prey. " Shall the prey be ta- 
ken from the mighty, shall the lawful captive be de- 
livered Hear, hear himi who cometh travelling in 
the greatness of his strength, " the prey shall be ta- 
ken from the mighty, and the lawful captive shall 
be delivered, for I will contend with them that 
contendeth with thee, and I will save thy children.^ 
Look for the promise of the Spirit, that you may 
be saved in the Lord with an everlasting salvation."* 



219 



DISCOURSE X. 



ON THE SECOND COMING OF OUR SAVIOUR, THE 
FINAL DECISIVE PROOF OF THE TRUTH OF 
CHRISTIANITY. 



MARK xiv. 61, 62. 

" Again, ike high priest asked kim, and said unto him^ 
Art thou the Christy the Son of the Blessed ? And Je* 
sus said, I am : and ye shall see the Son of man sU* 
ting on the right hand of pofver, and coming in the 
clouds of heaven.'* 

The hour was now come when the Son of Man 
was betrayed into the hands of sinners. Judas, 
that apostate disciple, sold his master to the J ewish 
priests, who had determined to put him to death. 
Though malicious and wicked in a very high de- 
gree, they seem not to have lost all regard to cha- 
racter; for they are exceedingly anxious to have 
their infernal purpose accomplished under the 
forms of law and justice. For we arc told, that 
those who apprehended Jesus, " led him away to 
L 2 



220 



BISCOUBSK X, 



the high priest : and with him were assembled all 
the chief priests, and the elders, and the scribes. 
And the chief priests, and all the council, sought 
for witness against Jesus to put him to death, and 
found none They could find no true witnesses 
against him, for to his last moments he could bold- 
ly challenge all his enemies, " which of you con- 
vince th me of sin P'^ 

But the real claims of justice must be disregarded^ 
when they opposed the execution of their decree. 
We find accordingly, that through the influence of 
authority, and the power of money, many false 
witnesses were procured, who perjured themselves 
on this occasion. But their declarations were 
either so contradictory in themselves, or, if they did 
agree in their general meaning, did not amount to 
the charge which they wished to establish against 
him, so that the council, though most willing, were 
scarcely able with any decency, to pronounce upon 
him the sentence of death, " There arose at length 
certain who bore witness against him, saying, we 
heard him say, I will destroy this temple that is 
made with Jiands, and within three days I will 
build another made without hands "f*/** This was 
a false assertion in itself, and it . is probable the 
witnesses . did not agree together with, respect to its 
import; but even though it had been true, and the 
witnesses had coincided in their evidence, it did not 



* Verse 53, o5. 



■J" Verse 57. 



prSCOURSE X. 



221 



amount to the charge of blasphemy, which they 
wished to establish against him. 

The high priest, provoked at the unexpected dif- 
ficulties thus thrown in the way of our Lord's con- 
demnation, w^as desirous to extort from his own lips 
some confession or ground of charge, which w^ould 
be sufficient to justify their criminal procedure 
against him. The high priest accordingly stood up 
in the midst,"" and with all the pomp of authority and 
dignity of office, "asked Jesus, saying, answerest thou 
nothing ? what is it which they witness against 
thee ? But he held his peace and answered no- 
thing There is a time to be silent, and a time 
to speak ; and this time was well known to our di- 
vine Redeemer. It was certainly unnecessary for 
him to reply to an assertion so frivolous and false. 
The high priest, however, persevered in his inquiry, 
put our Saviour upon oath, and, with all the solem- 
nity of a judge^ said unto him, " I adjure thee by 
the living God/' which was the Jewish form of an 
oath, ^* that thou tell us whether thou be the 
Christ, the Son of God-f-.'' In the passage before 
us, we are informed, " Again the high priest asked 
him, and said unto him, Art thou the Christ, the 
Son of the Blessed 

This was the grand question which the Jews 
were anxious to have decided. They apprehended 
he had laid claim to this glorious character, aud 

» Verses 60, 61. , t Matt, xxvl 63* 
L.3 



222 



DISCOURSE X. 



therefore they considered him as an impostor^ guil- 
ty of blasphemy, and worthy of death. Does our 
Lord now answer the high priest ? Yes : Whether 
he wished to shew respect to the authority of the 
judge, when interposed by oath, I shall not at pre- 
sent inquire ; but surely, in his infinite wisdom, it 
appeared to be a fit opportunity for confessing the 
truth, which they were the more bound to believe, 
since it w^as declared in such a solemn manner. He 
repeats, what he had on former occasions affirm- 
ed, and what he had proved himself to be, both 
by his discourses and by his actions, ^' I am the 
Christ, the Son of the Blessed.**^ Though at pre- 
sent they refuse to believe it, he informs the coun* 
cil of a time when his character would be fully dis- 
played to the conviction of all. " And ye shall see 
the Son of Man sitting on the right hand of power, 
and coming in the clouds of heaven." Whatever 
reference this may have to Chris t*'s coming, either 
in the destruction of Jerusalem, or in the power 
of his kingdom, by spreading the knowledge of 
his name throughout the earth, I understand it, 
chiefly and ultimately, to have a respect to his 
coming at the last day, when he shall appear on 
the throne of his glory, as the judge of all. Be- 
hold the dignity of our Saviour's character! Though, 
for wise, holy, and benevolent ends, he gave him- 
self to suffer by the hands of his enemies, yet he is 
bold to acknowledge, in the prospect of all that their 
power could inflict, what he really was, and is, and 



DISeoURSE X. 



22S 



Tvould appear to be, ^ even to" themselves. This 
affirmative reply of our Lord, however, instead 
of striking conviction of his innocence into the 
hearts of the council, they were so blinded by 
prejudice that they rashly concluded it establish- 
ed the crime of blasphemy, and therefore, with- 
out further proof, unanimously condemned him as 
guilty of death. They are now convinced of their 
unrighteous decree, and the time is coming when 
the vindication of our Saviour's character will ap- 
pear most conspicuously to all. 

In the following discourse, I propose. First ^ to 
consider the important truths which our Lord here 
affirms concerning his own character, in reply to 
the question proposed to him by the Jewish high 
priest, " I am the Christ, the Son of the Blessed 
And, Secondly^ the final decisive proof which shall 
be given, that this is his true character. Ye 
shall see the Son of man sitting on the right hand 
of power, and coming in the clouds of heaven. 

I. Let us consider the important truths which 
our Lord here affirms concerning his own char- 
acter, in reply to the question proposed to him by 
the Jewish high priest, I am the Christ, the 
Son of the Blessed.**' 

This is a short but comprehensive description of 
his character. It declares him to be the only me- 
diator between God and man, the Man Christ Je- 
sus, and that this mediator is a divine person. 
l4 



224 



DISCOURSE^ X. 



Firsts He is the Christ or the Messias. 

The oracles of God which were committed to 
the Jews, contained all the information necessary 
for them to know and believe, to the everlasting 
salvation of their souls. A most important and 
conspicuous part of it, was that which related to the 
coming of an illustrious personage as their Sa- 
viour, and not their Saviour only, but the Saviour 
of the world. This may be regarded as the dis- 
tinguishing character of the revelation that was giv- 
en to them- To Christ all their prophets bore witr 
ness. All the promises exhibited him to their 
faith and hope. The whole system of their cere- 
monial observances pointed to him, who was to 
come in the end of the world to put away sin by 
the sacrifice of himself," That was the shadow, 
but the body, the substance, was Christ. 

This was a doctrine of the first importance in it- 
self, and was, as such, received by the J ewish church. 
The hearts of all who were truly enlightened were 
fixed upon it, and by faith in it they were saved. 
The eyes of all the patriarchs, prophets, and saints 
of old, looked forward to the coming of the Son of 
Man with earnest desire and holy joy. And the 
Jews, in general, were so far instructed, even with 
respect to the time of his coming, that an expecta- 
tion of it greatly prevailed among them at that 
very period of the world when " the word was 
made flesh and dwelt among us."*** Some recognis- 
ed and embraced him in that character, as Andrew^ 



DISCOURSE X* 



225 



when he found his own brother Simon, said unto 
him, " we have found the Messiah, which is, being 
interpreted, the Christ And the woman of Sa- 
maria, who proclaimed to the inhabitants of her city, 

come see a man, who told me all things that ever 
I did, is not this the Christ f 

But though he was manifested in his true cha- 
racteri> in the manner best suited to the accomplish- 
ment of his mission, and to declare the vanity of all 
earthly things ; though the prophecies of the Old 
Testament Scriptures were clearly fulfilled in him, 
and though works were done by him which none but 
the Messiah could do, yet, because he did not ap- 
pear in that worldly pomp and grandeur that the 
carnal Jews expected, they despised and rejected him. 
Our Saviour, notwithstanding, here asserts, in 
the face of the council, that he was the Christ, the 
person revealed bt/ God to them, for whose coming 
they were taught to wait, and whom they were 
bound to receive as their deliverer. 

I am, says he, the Christ, that is, the Messiah^ 
the anointed of God. This is a title descriptive of 
his office, as " the only Mediator between God ani 
man.'' Were I to attempt a particular expla- 
nation of it, would direct your attention to him, as 
the Christ who was symbolically , exhibited to the 
ancient church, by anointing with oil their prophets, 
priests, and kings, when , set apart to their respec- 

♦ John i. 4.1. t John iv. 29. 



DISCOUESK X. 



live offices. Thus it teaches us, that the Son of 
God was, from eternity, consecrated by his Father 
to the general office of Mediator, and to all the 
particular saving offices of prophet, priest, and 
king ; that he was invested with a proper commis* 
sion, and endued with all suitable qualifications 
for the discharge of them. It also points out that 
he is the Son of Man, possessed of a true human 
nature, for it is in that nature only that he can be 
said to be anointed with the holy Spirit above mea- 
sure. 

Secondly^ Our Saviour here affirms concerning 
himself, that he is the Son of the Blessed, that is, 
the Son of God, as it is explained in parallel pas- 
sages of Scripture. God is alone entitled to the 
appellation of blessed, in the most unlimited sense 
of the word. His happiness is absolutely infinite ; 
lie hath happiness in himself, independent and un- 
derived, incapable of diminution or of increase ; 
and he is the source of blessedness to ail his crea- 
tures who possess it. 

The Jev^s entertained a persuasion that their Mes- 
siah was to be a person of the most exalted dignity, 
a person infinitely superior to man, to any creature 
whatever ; that he was to be the Son of God, possess- 
ing the same nature and perfections with his Father. 
This was the idea which they seem uniformly to affix 
unto the phrase the Son of God," and that they 
were right in their signification of it our Saviour him- 
self admitted. Thus, on that me morable occasion, 
when our Lord asserted that he and his Father were 

6 A 



DISCOURSE X. 



227 



one. the Jews understood him as guilty of blasphemy^ 
because, say they, " being a man, thou makest thyself 
God. Jesus answered them. Is it not written in your 
law, I said, ye are Gods ? If he called them Gods 
unto whom the word of God came, and the Scripture 
cannot be broken : say ye of him, whom the Father 
hath sanctified and sent into the world, thou blas- 
phemest, because I said I am the Son of God *?'''' 
If the Jewish magistrates were called Gods, who 
were only types of Christ, how much more is he 
entitled to the appellation God, or the Son of God, 
who is the great antitype, a divine person ? The 
high priest, in the passage before us, v/as of the same 
sentiments with the Jews on former occasions, that 
when Jesus asserted he was the Son of the Bless- 
ed, he was guilty of blasphemy, and no doubt, upon 
the same ground, that being a man he made him- 
self God. Our Saviour therefore declares, when he 
calls himself the Son of God, that he is a divine per- 
son ; and if he had not been so, he would have been 
guilty of blasphemy ; but he really was what the 
Jews believed their Messiah to be, and of this he had 
given them sufficient evidence, though many would 
not believe in him. 

Christ is the Son of the Blessed God, possessed 
of the same nature, of the same glory, of the same 
felicity with his Father. Even when upon earth in 
our nature, he was, what he always is, and shall 
be, " God over all blessed for ever." 



* John X. 33—36. 

l6 



228 



DISCOURSE X, 



How did he become the Son of God ? This is a 
question which it would be the greatest presumption 
in us to attempt to answer. This is knowledge 
too wonderful for us; it is high, we cannot attain un- 
to it." It is sufficient for us at present to know 
and believe that he is the Son of God, and that this 
is not an official, but a personal title, descriptive of 
his supreme deity, of his equality with the Father. — 
IVhen did he become the Son of God? At his resur- 
rection .^^ No: At his incarnation .^^ Not At these 
periods he was only manifested to be wlvat he was 

from everlasting, from the beginning, or ever the 
earth was.*" When the fulness of the time was 
come, God sent forth his Son, made of a woman,**' 
and he was declared to be the omnipotent Son of 
God, by raising himself from the dead. 

The Father repeatedly proclaimed, by an au- 
dible voice from heaven, that our Saviour was entitled 
to the appellation of his Son. This is my belov- 
ed Son," says he, " in whom I am well pleased." As 
the Son of God, he is a person distinct from the 
Father, nearly related to him, and the object of his 
peculiar love. He is God's own Son, the Son of 
himself, " his only begotten, his well beloved Son."* 
These are expressions, the full import of which eter- 
nity itself will be too short to unfold to finite minds. 
Let it suffice, at present, for us to believe what our 
Saviour here asserts concerniHg himself, that he is 
Christ, the Son of God ; that our Mediator is a di- 
vine person ; and that he is God and man in one 
person. 



DISCOURSE X. 



2'29 



II. Let us consider the 'final decisive proof 
that shall be given of our Saviour's declaration, that 
he is the Christ, the Son of the Blessed ; or the final 
decisive proof of his divine and mediatorial charac- 
ter. And ye shall see the Son of Man sitting on 
the right hand of power, and coming in the clouds 
of heaven."' 

Jesus, the Son of Man, sitting on the right hand 
of power, as connected with his second coming, I 
apprehend, is to be chiefly viewed as having a 
reference to his sitting on the throne of judgment, 
where his dignity and authority as the Messiah, and 
the glories of his character, as the Son of the Bless 
ed, shall most conspicuously appear, to the ad- 
miration of some, the confusion of others, and the 
conviction of all. This will be the final triumph of 
Christianity over infidelity. 

Many and strong are the proofs he hath already 
given of his divine and mediatorial character, which 
are sufficient to satisfy every candid and inquiring 
mind. The various prophecies under the Old Tes- 
tament, which respected the coming of the Messiah, 
were fulfilled in him. The many wonderful works 
which he performed while he was upon the earth, 
proclaimed him to be an extraordinary messenger 
from heaven, the Son of God. The miraculous 
events which attended his death and resurrection — 
the abundant effusion of the Spirit on the day of 
Pentecost, and the astonishing effects which it pro- 
duced — the rapid propagation of the Gospel, not- 



230 



DISCOURSE X. 



\\ ithstanding the formidable opposition it had to en* 
counter from the wise, the noble, and the mighty 
of the world — its glorious success, in civilizing the 
savage race of man — silencing the oracles of the 
heathen — making the nations ashamed of their ido- 
latries, their superstitions, their abominations- 
turning men of every climate, of every language, of 
every description, from darkness to light, and from 
the power of Satan unto God, and these proofs con« 
tinned during a succession of ages. The institu- 
tions of the gospel observed in our own land, and 
indeed, more or less, in every quarter of the globe, 
and their happy consequences, in the conversion of 
sinners and the edification of saints. And still more 
abundant proofs will be given, by the progress of 
time, In the enlargement of the Redeemer's kingdom, 
until its boundaries shall extend unto the ends of 
the earth. Do we not at present see the prospect 
brightening before us, in the truly benevolent and 
pious exertions which are making by men of every 
rank, and by Christians of every name, for the dif- 
fusion of sacred know^ledge, which shall issue in the 
glory of those days, " when the kingdoms of this 
world shall become the kingdoms of our Lord and 
of his Christ?*' 

We would be disposed to think, that such accu- 
mulated evidence of our Lord's divine and mediatori- 
al character, would be sufficient to satisfy all to 
whom it is presented. But, alas ! among those who 
heard our Lord's discourses, and saw his miracles, 



DISCOURSE X. 



2S1 



many remained unbelievers. There has been no 
age of the church, even the most prosperous, in 
which enemies have not been found, who were de- 
termined not to be convinced of her divine origin, 
or of the supreme dignity of her head ; and it is to 
be apprehended that even in the most delightful 
period of the church yet to come, there will be some 
of this description — but the mouth of infidelity 
will be closed, and closed for ever, w*hen the Lord 
shall come to judgment 

Both the manner and the ends of his coming 
will afford the most conspicuous proof of his charac- 
er, that he is the Christ, the Son of God. His se- 
cond coming will be exceedingly different from his 
first. His first coming w^as obscure and mean, but 
his second coming shall be conspicuous and glori- 
ous. In his first coming " he was despised and re- 
jected of men but in his second com.ing he 
shall be glorified in his saints, and admired by all 
them that believe."*^ In his first coming ^' he did 
not strive, nor cry, nor lift up his voice in the 
streets,**' but his second coming shall be announced 
by the sound of the trump of God, which shall be 
heard in the abysses of the sea, and in the caverns 
of the earth. In his first coming he appeared with 
all the sins of his people imputed to him, that he 
might expiate them by his death, and purchase for 
his people eternal life ; bu,t he will come the 
second time to consummate the salvation of his saints, 
to raise their bedies from the grave, to make them 



2S2 BISCOUKSE X, 

like to his own glorious body, and to make them^ 
in their whole persons, completely happy for ever. 

But more particularly, I observe, that the very 
manner of his coming shall be a conspicuous proof 
of his character. 

Behold how magnificent his approach ! All na- 
ture is moved at his coming. The bright clouds of 
heaven, as deputies from the inanimate part of the 
creation, shall form the chariot of state in which he 
will be conducted to the throne of judgment. This 
will be a tacit, but striking acknowledgment, that 
the whole are ready to do homage to their great 
Creator. An innumerable company of holy angels 
will attend him, expressing their infinite joy that 
another opportunity is now afforded of gracing the 
triumphs of him to whom they ministered in the 
garden and upon the cross, and who is for the suf- 
ferings of death crowned with glory and honour.'*' 
With what rapture do they fly, acknowledging him 
as their head whose commission they are ready to 
fulfill ! Behold the Lord cometh with ten thou- 
sand of his saints,''' rejoicing in the day of their Sa- 
viour's exultation and triumph, proclaiming to all 
that he is the Son of God, their Redeemer, in whom 
they trusted for deliverance from guilt and misery, 
and to whom they are indebted for all their purity 
and happiness. Behold he cometh in his own 
glory," in all that glory which peculiarly belongs to 
him as God, as the Son of the Blessed. The divine 
perfections will be visible in him, and 'will shine forth 
through his glorified human nature, in the most tran- 



f 



DISCOURSE X. 



233 



scendant manner; When the Word was made 
flesh, and dwelt among us,'' his glory was beheld 
by the disciples as ^' th^ glory of the only-begotten 
of the Father how much more illustrious will it 
appear when he shall come with that " glory which 
he had with the Father before the world was — 
With that glory in which he was seen on the mount 
of transfiguration, when his countenance was as 
the sun, and his raiment white as the light — With 
that glory which was displayed to Paul in his way 
to Damascus, and to John in vision, " when his 
eyes were as flames of fire, and his countenance like 
the sun shining in his strength Neither Paul nor 
John were able to bear the brightness of that glory, 
for both fell down at his feet as dead.'' Who 
then wdll be able to bear the glory of his second ap- 
pearance ? Surely it will be such as to dazzle the 
eyes o£ all the sons of men, and to ovei'power all 
their faculties, unless made capable of sustaining it 
But then, the saints- shall be like him, and shall 
see him as he is." He will come " in the glory of 
his Father," by which he shall be proved to be the 
Christ, the Son of the Blessed, even in. that glory 
which the Father hath bestowed upon him as our 
Mediator, in testimony of his approbation of the 
work which he hath performed. This will appear 
in his coming as the judge, of the world. " Behold 
I come quickly, and my. reward is with me," says 
the Saviour, to give to every man according to 
his work,'' When the Son of man shall then come. 



234 



DISCOURSE X. 



there will be a bright display of his mediatorial 
glory, for he shall appear with all the authority and 
majesty of the imiversal Judge, appointed by the 
Father. " For the Father judgeth no man, but 
hath committed all judgment unto the Son. He 
hath appointed a day in which he will judge the 
world in righteousness, by that man w^hom he hath 
ordained, and hath given him authority to execute 
judgment, because he is the Son of Man/'' Thus 
our Saviour will show, by the very manner of his 
coming, clear and convincing proofs that he is the 
Christ, the Son of the Blessed. 

The ends to be accomplished by his coming 
will still farther manifest his character as the Sotv 
of God, and the true Messiah. 

1. He will come to raise the dead. 

The resurrection of the dead has always been 
accounted, by every candid mind, a manifest proof 
of divine power, although some, in the greatness 
of their wisdom, or- rather of their folly, have 
magnified the difficulties attending it so much, that 
they have believed it to be altogether impossible. 
But why should wx suppose it " to be a thing incre- 
dible for God to raise the dead 

The dead shall be raised by our Saviour's al* 
mighty voice, w^hich shall proclaim him to be God. 

All w^ho are in their graves shall hear his voice and 
come forth ; they that have done good to the resur- 
rection of life,. and. they that have done evil to the re- 



DISCOURSE X. 



235 



surrecdon of damnation*"."" He, whose knowledge is 
infinite, can easily discover where the bodies or ashes 
of sinners and of saints are deposited ; and he, whose 
arm is omnipotent, can easily collect them, re-ani- 
mate them, and make them appear in substance 
materially the same, though in qualities exceeding- 
ly different. If our Saviour's calling I.azarus from 
the grave, after having lain in it for four days, was 
an illustrious proof of his divine character and mis- 
sion, how much more shall his raising those who have 
slept for ages in the dark and narrow house — those 
whose bones have mouldered into dust, and been scat- 
tered to the winds of heaven, be an irresistible evidence 
that he is the Christ, the Son of the Blessed ? How 
complete the evidence ! for not one shall be want- 
ing of all the generations of men that have died, 
from the first to the last. What myriads does this 
long period embrace ! But all and every individual 
of them shall come forth, and be living witnesses of 
the fact of the resurrection, and of the almighty 
power of Christ by whom it was effected. Those 
who are the friends of Jesus shall, with the utmost 
cheerfulness and joy, publish-, in the presence of an 
assembled world, the faith which they professed on 
earth, and in which they died, that Jesus was the 
Christ, the Son of God. And his enemies, who 
died unbelievers, shall be obliged, though reluctant- 



* John v., 28, 29, 



236 



DISCOURSE X. 



ly, to testify to the same fact. Not one of them 
shall then have the audacity or obduracy of heart to 
deny it. Even devils, who were the first in rebel- 
lion against God, and who are kept in chains under 
darkness, shall be dragged, by his almighty power, 
from their gloomy prison to his judgment-seat, and 
shall then be compelled to acknowledge concerning 
Jesus what they confessed when he was upon earth; 

We know who thou art, Jesus the Son of God." 
How complete, then, will the triumph of Christ be 
over all his enemies ! 

2. He will come to be the Judge of all. 

The Son of man shall sit on the right hand of 
power, on the throne of judgment, by his Father's 
appointment and authority. What splendour and 
majesty will then proclaim his divine and mediator- 
rial character ! " I beheld,^' says Daniel, " till the 
thrones were cast down, and the Ancient of Days 
did sit, whose garments were white as snow, and the 
hair of his head like the pure wool ; his throne was 
like the fiery flame, and his wheels as burning fire ; a 
fiery stream issued and cam.e forth from before him ; 
thousand thousands ministered unto him, and ten 
thousand times ten thousand stood before him. The 
judgment w^as set, and the books were opened*^.*" 

And I saw," said John, a great white throne, 
and him that sat on. it, from whose face the earth 
and the heavens fled away, and there was found no 



♦ Dan. vii. 9, 10. 



mscouRSE x. 



237 



place for them. And I saw the dead, small and 
great, stand before God ; and the books were open- 
ed, and another book was opened, which was the 
book of life, and the dead were judged out of those 
things which were written in the books, according to 
their works^/^ The infinite knowledge, the impar- 
tial justice, the absolute independence, the transcen- 
dent dignity, which he will display during the whole 
of that procedure, will clearly demonstrate, to the 
conviction of all, that our Saviour is the Son of 
God ; and his doing all, in consequence of his Fa- 
therms appointment and approbation, will evidently 
shew that he is the Messiah. 

\^'hat a striking contrast between what he was upon 
the earth, and what he shall be at that day i H^e, we 
behold him dragged as a malefactor to his trial, 
standing as a pannel before a human judgment seat, 
charged, by false witnesses, with crimes which he 
knew not, unrighteously condemned, and ignomini- 
ously. expiring upon a cross. But, what a change ! 
He will then be seated on a glorious throne, the 
quick and the d:ead, devils and men, summoned to 
his bar, the law of his God the standard of judgment, 
impartial justice will be administered, and sentence 
pronounced upon all, according as their works will 
manifest their character to be. " For we must 
all appear before the judgment seat of Christ, that 
every one may receive the things done in his body, 



* Revxx. li. 



238 



DISCOURSE X. 



according to that he hath done, whether it be good 
or bad." With what unutterable joy will he say to 
the righteous, Come, ye blessed of my Father, 
inherit the kingdom prepared for you from be- 
fore the foundation of the world V With no feeling 
of personal resentment towards his implacable ene- 
mies, but, on the contrary, while he who wept over 
Jerusalem hath still a compassionate heart, he will 
commiserate their fate, when he shall pronounce 
on them the sentence of the law, " Depart from me 
ye cursed, into everlasting fire, prepared for the de- 
vil and his angels."" How solemn, how awfully im- 
pressive will be the important, the irrevocable trans- 
actions of that day ! How shall Judas that betrayed 
him> the false witnesses that accused him, the judge 
who condemned him, the Jews who crucified him, 
the unbelievers who rejected him in every age, be 
confounded and overwhelmed in despair ! " The un- 
godly shall not stand in the judgment, nor sinners 
in the congregation of the righteous.**^ But how will 
the righteous rejoice, for the day of their redemption 
has dawned upon the universe of God ! 

3. He will come to consummate the happiness of 
his friends, and the misery of his enemies, which 
will further prove, to the conviction of all, his di- 
vine and mediatorial character. 

" He will appear, the second time, without sin 
unto salvation," to complete the salvation of his peo- 
ple, to make them, in their whole persons, as full of 
happiness as they are capable of enjoying. Their 



DISCOURSE X. 



239 



bodies will be made glorious and immortal, like the 
glorious body of Christ, and will be reanimated by 
their pure and perfect spirits. " They shall be 
caught up to meet the Lord in the air, and so shall 
for ever be with the Lord."" Then Christ shall see 
of the travail of his soul,'" in all its extent, and in all 
its glorious fruits, " and be satisfied." Then all the 
ransomed company shall enjoy the blessings purchased 
by their Redeemer, to their infinite satisfaction and 
delight. Then the objects of their faith and hope 
shall be completely realized, faith w^ill be swallowed 
up in vision, and hope in enjoyment, unless the full 
undecaying assurance of the everlasting continuance 
of their happiness will still imply the existence of 
both. Christ will then " be glorified in his saints, 
and admired in all them that believe,"" for they shall 
have the most sublime and convincing, even the 
fullest experimental proof, that he is the Son of God, 
the Messiah in whom they trusted, that he is 
the faithful witness, the first-begotten of the dead, 
and the Prince of the kings of the earth."" 

He will come to complete the misery of all his 
enemies, which will be an awful and striking display 
of his character. This will be the time of th^ .final 
execution of the sentence on the devil and his an- 
gels. They who kept not their first estate, are 
represented " as reserved in chains under dark- 
ness, until the judgment of the great day like 
convicts, they are bound over to the day of execu- 
tion. Their misery, though at present great, is not 



2i0 DISCOURSE X. 

SO great as it shall then be. Of this devils themselves 
are convinced, for some of them cried out, concern- 
ing the Saviour, ^vhile he was upon the earth, what 
have we to do with thee, Jesus, thou Son of God, 
art thou come to torment us before the time**?''^ 
Then the sentence shall be executed upon them in 
all its extent. They shall be cast into the lake 
of fire, shall be shut up in a dungeon, where 
the power of him whom they hate and blaspheme 
shall be displayed in all the awful horrors of eter- 
nal justice. Then the infernal pleasure «f tempt- 
ing the righteous to sin shall be denied them. Then 
all hope of adding to the number of the wretch- 
ed shall be finally cut off. Then all the success, of 
which they sometimes vainly triumphed, in their 
opposition to God, to his x;ause, and to the souls of 
men, shall fall, with redoubled violence, on their 
own heads. Then, without intermission, and with- 
out end, they shall suffer the due reward of their 
deeds. Then they shall be forced to acknowledge, 
from the most agonizing experience, we know that 
thou art J esus the Son of God, for the time is now- 
come for thee to torment us. 

The misery of wicked men shall then also be 
completed. Their souls, immediately after death, 
are consigned to the abodes of w^oe, for the rich 
man died and was buried, and in hell he lifted up 
his eyes, being in torment.*" The anguish of re* 



» >Iatt, viii. 29. 



DISCOURSE X. 



241 



morse and despair which they now feel, who can 
describe ? But it is not so great as it shall be after 
the resurrection and the final judgment. Then 
their bodies shall, with the utmost horror, rise from 
their graves, be reunited to their souls, exhibit a most 
frightful spectacle, and be doomed to suffer toge- 
ther " the vengeance of eternal fire.*" They shall 
acknowledge the justice of the sentence, and the di- 
vine character of him by whom it is pronounced and 
executed. For " the Lord Jesus shall be revealed 
from heaven, with his mighty angels, in flaming 
fire, taking vengeance on them who know not God, 
and that obey not the gospel of our Lord Jesus 
Christ, who shall be punished with everlasting de- 
truction from the presence of the Ijord, and from 
the glory of his power.'' 

But on these awful realities I do not further en- 
large. Enough, I trust, has been said to show that 
our Saviour is the Messiah, the Son of God. 

To conclude : The character of our Saviour de- 
mands our admiration and praise. He is a divine 
person, clothed with all the honours of the one Me- 
diator between God and man. He who was born of 
the virgin, is the mighty God. He who agonized 
in the garden of Gethsemane, is the Christ, the Son 
of the Blessed. He who was crucified on Calvary, 
is the Lord of glory. Of this he hath already given 
us the most abundant and satisfactory proofs, and 
these will increase with the progress of time, till at 
length their light will be so overpowering as to pro- 

M 



243 



DISCOURSE X. 



duce conviction in all. Let us therefore adore and 
admire him, and give him the glory which is his 
due. Let us trust in him, for he is mighty to save 
and to destroy. 

Let none be ashamed of the cross of Christ. His 
death was no degradation of his dignity, no disho- 
nour to his name. On the contrary, it was neces- 
sary "to the fulfilment of his engagements with his 
Father, to the illustration of his character, as the 
Messiah, the Son of the Blessed. His being cloth- 
ed with our nature, and his suffering in it, did not 
deprive him of any of his original glory ; it was mere- 
ly a shade which covered it for a time, that it might 
come forth, like the sun from under an eclipse, with 
greater brightness. This began to appear at his 
resurrection ; to shine forth with additional lustre 
at his ascension into heaven, and when he sat down 
at the right hand of God ; but it will burst forth in 
meridian splendour, when " he shall come in the 
clouds, with power and great glory.*" To his com- 
ing, therefore, my Christian friends, let your faitli 
and hope be directed. This will arm you with pa- 
tience under every trial ; inspire you with courage 
when danger threatens, make streams of consolation 
to flow into your souls in the prospect of death and 
the grave, and put a new song in your mouths, 
even the Lord to magnify.*^ Who would not triumph 
in the humiliation and death of the Saviour? " God 
forbid that I should glory save in the cross of our 
Loird'Jesxis Christ!^' Is there a single individual 



DISCOTTRSE X. 



243 



who is ashamed of Christ, of his cause and interests 
in the world ? Let him listen to this alarming de- 
claration, " Whosoever,"' says the Saviour, " shall 
be ashamed of me and of my words, of him shall the 
Son of Man be ashamed when he shall come in his 
own glory, in the glory of the Father, and of the 
holy angels/' 

XiCt us contemplate the felicity of those who are 
the friends of Jesus. They are happy now, and their 
happiness is in continual progress. They are hap- 
py now, for they have faith in him through whom 
they are justified ; and there is no condemnation 
to them who are in Christ Jesus." They are hap- 
py amid all the evils of life, for their God and Fa-^ 
ter hath appointed these for them, and dispenses 
them in measure, and on occasions, best calculated 
to promote their spiritual good. The sources of 
their joy are always full and overflowing, andthera* 
fore they can glory even in tribulation. They are 
happy in the hour of death, for then their souls go 
to be with Jesus, to behold his glory. Their hap- 
piness will still increase, for their bodies, which 
have long dwelt in the dust, shall awake to immor- 
tal life, and sing the high praises of God. They 
shall be happy when Christ ^' shall come to be glo* 
rifled in his saints, and to be admired in all them 
that believe." They shall be happy throughout 
eternal ages, for " they shall be for ever with the 
Lord.'' Shall their happiness then be arrested in 
its course ? No ; for the objects of their contempla- 



DISCOUllSE X. 



tlon, and the sources of their enjoyment, are bound- 
less, and their capacities are susceptible of continual 
expansion, though always coming infinitely short of 
comprehending the immense field of their observa- 
tion and delight, " For the Lamb who is in the 
midst of the throne shall feed them, and shall lead 
them to living fountains of water, and God shall 
wipe away all tears from their eyes/' But it is high 
time that we close a scene which, more especially 
in this state of imperfection, is so far beyond the 
grasp of our faculties. 

But when believers in Christ shall be happy, un- 
believers shall be miserable. Ye sons of infidelity, 
ignorance, prejudice, and the love of sin, have blind- 
ed your minds, and hardened your hearts. Thought- 
lessness, or indifference about religion, may be the 
element in which you move ; and you may be indulg- 
ing the vain expectation that in the course you are 
pursuing no evil shall ever befal you ; but if you 
continue in your present situation, the time is com- 
ing when you shall be seized with dreadful alarms. 
What will you do when death shall rouse you to 
consideration, and extinguish your imaginary hopes ? 
How will you feel when you shall be summoned to 
appear before the judgment seat of Hira whom you 
have despised ? With what anguish shall you be 
filled when your souls shall be driven into the 
place of torment ? With what horror when your 
bodies shall be raised to meet the Judge of all .'^ 



DISCOURSE X. 



245 



With what inconceivable agony shall you hear the 
sentence pronounced upon you, in the execution of 
which both soul and body " shall be cast into hell 
fire O ! be alarmed of your danger before it be 
too late, and believe in the once crucified but now 
glorified Redeemer : for he is exalted a prince 
and a Saviour, to give repentance and the remission 
of sins/** Be it known unto you, men and bre- 
thren, that through this man is preached unto you 
the forgiveness of sins, and all that believe are jus- 
tified from all things, from which they could not 
be justified by the law of Moses." Profligate and 
abandoned though you be, though you have long 
been despisers of the gospel, you have no reason to 
despair of mercy. For Jesus is the Messiah, the Son 
of the Blessed, and " is able to save unto the ut- 
termost all who come unto God through him, seeing 
he ever liveth to make intercession." Look up to 
God that he would give you faith to come to the 
Saviour, ^' and whosoever cometh he will in no^ 
wise cast out/' 



M 3 



DISCOURSE XI. 



ON JEHOVAH THE CHRISTIANAS GOJ)* 



PSALM XLVIII. 14. 

This God is our God^for ever and evcr.^' 

Where is the happy man to be found ? Not 
among the crowd of fools who say in their hearts 
there is no God, no providence, no judgment, no fu- 
ture state, no eternity. The system which they 
have adopted is fearfully gloomy and revolting : it 
expels from the universe an intelligent cause, classes 
us with the material world that we inhabit, and re- 
duces us to a level with the beasts that perish. 
Where is the happy man to be found ? Not among 
the candidates for the honours and emoluments of 
a present life ; — not among the sons of riot and dis- 
sipation, who follow the dictates of their own de- 
praved inclinations, or the impulse of their unhal- 
lowed passions 5 for their career, how joyful an^ 



DISCOURSE XI. 



triumphant soever it may appear in their own eyes> 
will issue in miserable disappointment and irre-»- 
trievable ruin* Where is the happy man to be 
found ? Not even among the ranks of philosophers^ 
who extol the dignity and powers of human nature 
as perfectly sufficient to give them all the necessary 
information concerning the supreme Being— their 
duty and their felicity. From the heights of their 
pride they indignantly spurn away from them^ as 
too humiliating, the idea of being indebted for in- 
struction to a supernatural revelation. On their 
own chosen fields of discovery they love to stray, 
groping their way among the sparks of their own 
kindling, whilst they studiously exclude from them 
the only light from heaven which cm show the 
path to immortality. Nature, throughout all her 
works, gives signs of Avoe, tells us in language suffi- 
ciently plain and striking, that we are sinners, have; 
offended our Maker; but a profound silence reigns> 
with regard to the manner of our being saved or 
reconciled to God. How can man be happy w^hile 
he confines his wanderings to those regions where no- 
thing but guilt and misery are spread before him ?— 
Where then, do you say, is the happy man to be 
found ? Within the hallowed pale of the church 
of the living God ; among those who are highly fa~ 
voured with his holy, heavenly word, have given it 
a suitable reception, believed and appropriated it to 
their souls. Such persons may attain not only a 
probable hope, but the full assurance of their inter- 
M 4 



248 



DISCOURSE XI. 



est in Jehovah, which is amply sufficient to support 
them amid all the trials and afflictions of life,— 
in the prospect of death and eternity. " For this 
God is our God for ever and ever."' 

By whom were these words originally spoken ? 
By a people to whom God had given a special reve- 
lation of his character and will, — by those members 
of the Jewish church who had believed it, and 
found it to contain all that was most important, in- 
teresting, and suitable to them, as " strangers and , 
pilgrims on the earth, who were seeking a better 
country, which is an heavenly." And why may not 
we, whose privileges are still gTeater than theirs, 
adopt the same language, " This God is our God 
for ever and ever 

In the following discourse, all that is proposed is, 
to consider the believing declaration of the church 
or people of God, as here expressed, " This God is 
our God for ever and ever." 

I. Jehovah is the God to whom this declaration 
refers. 

This God,— what God ? He is not to be recog- 
nised among the multitude of the heathen gods, who 
cannot affi)rd the smallest aid to their deluded vota- 
ries. " Their idols are silver and gold, the works 
of men's hands. They have mouths, but they speak 
not ; noses have they, but they smell not ; they 
have hands, but they handle not ; feet have they, 
but they walk not; neither speak they through 



DISCOURSE XT. 



249 



their throat. They that made them are like unto 
them ; so is every one that trusteth in them 
But this God is the uncreated Jehovah, the maker 
of all things. Eternity is filled with his duration, 
and immensity with his presence. His wisdom 
planned, and his power brought into existence, the 
heavens and all their hosts, the earth, the air, the sea, 
and all their varied inhabitants. He is the God 
before the glory of whose infinite perfections all 
created splendour disappears : " he commandeth 
the sun, and it riseth not, he sealeth up the 
stars."" This God, who created, upholds and pre- 
serves all things. His presiding agency is every 
where to be seen, while He himself is invisible. 

The heavens declare his glory, the firmament 
sheweth his handy work. Day unto day uttereth 
speech, and night unto night teacheth knowledge of 
him."*'' The rolling year is full of this God. We 
see his beauty in the spring, his splendour in the 
summer months, his goodness in the fruits of au« 
tumn, and his power in the dreary desolations of 
winter. We hear his dreadful voice in the thunder, 
we see his rapid flight in the lightning,-— he rides 
in the whirlwind, and directs the storm. All na- 
ture, in the operation of her law^s, acknowledges the 
sovereign dominion of the great Creator who hath 
established them, and who can continue, suspend, 
alter, or annihilate them, according to his plea- 
sure. 



* Psalm cxv. 5,— -8. 
M 5 



DISCOURSE XI. 



This God is not only the God of nature but 
also of providence. He sits undisturbed and undis- 
mayed upon the throne of the universe ; while he 
looks down with an unslumbering eye on all that 
passes on his footstool ; and not only the inanimate 
and irrational creation obey him, but the angels of 
light, and the fallen spirits of darkness, — the souls 
of just men made perfect in heaven, and all man- 
kind upon earth, high and low, rich and poor, good 
and bad, are to be found within the unmeasured cir- 
cle of his dominions, to every part of which his ir- 
resistible power extends. He holds the reins of uni- 
versal government with a steady hand ; and when 
his good creatures, voluntarily and cheerfully ^* heark- 
en to the voice of his word, and fulfil his command- 
ments," the most perverse and wicked shall not be 
able, by all their malignity and violence, to frustrate 
his designs, or defeat the grand objects of his ad- 
ministration. For he is the Lord God, who doth 
whatsoever pleaseth him in the army of heaven ; 
and among the inhabitants of this earth none can 
stay his hand, or say unto him, what dost thou 
Even the devils in hell are subject to his con- 
troul, are constrained to acknowledge his sovereign- 
ty and his might ; and " he makes the wrath of 
man to praise him, and the remainder of his wrath 
he will restrain."" Thus it is that his church and 
people are not without sufficient protection amidst 
the most imminent danger. When their foes are 
most numerous and formidable, threatening their 
immediate destruction, he can easily strike terror 



DISCOUKSE XI. 



251 



into^their hearts, and paralyse their arms. When 
God arises his enemies are scattered, and they who 
hate him flee before him. Great is the Lord, and 
greatly to be praised, in the city of our God, in the 
mountain of his holiness. God is known in her 
palaces for a refuge. For lo, the kings were assem- 
bled, they passed by together. They saw it, and 
so they marvelled, they were troubled and hasted 
away." 

This God, who is transcendently great and glori- 
ous, is also infinitely good and gracious. From 
eternity he formed a purpose of mercy with regard 
to our fallen race, in consequence of which he hath> 
in time, founded Zion, established a church upon 
earth. This is the city of our God,'' where he 
dwells in a peculiar manner. He hath said 
concerning Zion, this is my rest, here will I 
dwell, for I have desired it.'' Surely we ought to 
think of thy loving kindness, O God, in the midst 
of thy temple." We ought to make it the subject 
of our serious and diligent study. We ought to 
think of thy loving kindness in its origin; of 
thy adorable sovereignty, in laying our help upon 
thine own Son, who is mighty to save :— in its pro- 
gress, from the revelation of the first promise to 
the present day in its wonderful effects on man- 
kind, in civilizing the barbarous, instructing the 
ignorant, — pardoning the guilty,— -sanctifying the 
polluted, — setting free the captive,— -raising the 
wretched from the depths of misery into which they 

M 6 



252 



DISCOURSE XI. 



sunk themselves by a voluntary apostacy, to the 
heights of happiness ; and in the still more abun- 
dant effects which shall be produced by means of 
the circulation of the Scriptures^ and the preaching 
of the gospel, accompanied by»the Spirit, when 
the knowledge of the glory of the Lord shall cover 
the earth as the waters cover the sea.'' What an 
unspeakable gift of love, O God, is the gift of thy 
Son, to redeem us from guilt and misery ! To re- 
deem us, in a perfect consistency with the rights 
of justice, the honour of thy law, and the dignity 
of thy government. How wonderful ! that thou 
shouldest give thy Son, " thine only begotten and 
well beloved Son,'' to be our surety, to suffer and 
to die for us, that judgment might be executed 
upon sin, while mercy is extended to the sinner. 
Ought not this to call forth our admiration, our 
gratitude and our praise, for ever and ever ? In the 
mean time, let us adopt the song of the church, as 
recorded in the Psalm before us. According to 
thy name, O God, so is thy praise unto the ends 
of the earth : thy right hand is full of righteous- 
ness. Let mount Zion rejoice, let the daughters 
of Judah be glad, because of thy judgments." Bless- 
ed be Jehovah, because he hath given us his holy 
word for the rule of our faith and practice,— hath 
appointed ordinances to be observed by us, — and 
laws for the government of his church. Let 
us walk about Zion, and go round about her : tell 
the towers thereof. Let us mark well her bulwarks, 



DISCOURSE XI. 



253 



and consider her palaces ; that we may tell it to the 
generation following. For this God is our God 
for ever and ever ; he will be our guide even unto 
death.'' 

II. In this declaration, the church claims a pe- 
culiar interest in this God. " This God is our 
God;' 

It is worthy of remark, that the word in the ori- 
ginal translated God, is in the plural number and 
there can be no doubt but it applies to the true 
God, as in many other passages of Scripture. It thus 
recognises the doctrine of the ever blessed Trinity 
in the unity of the Godhead. Without this doc- 
trine, the covenant of grace can neither be under- 
stood nor explained, for it lies at the foundation of the 
whole scheme of human redemption. — This is a re- 
velation of God, of which no trace can be discover- 
ed by the light of nature. It is peculiar to the 
Scriptures, and was made known to the Old, but 
more clearly and fully to the New Testament church. 
While Israel was called to believe that the Lord 
their God was one Jehovah, they were also taught 
to expect, according to the covenant revealed to them, 
the coming of their Messiah, who was the Son of 
God, and set up from everlasting from the be^ 
ginning, or ever the earth was," and the spirit was 
promised to be poured out upon them, for their in- 
struction, edification, and comfort. And the New 
Testament church are called to believe in the Father^ 



25* 



BISCOUESE Xn 



the Son, and the Holy Ghost, in whom they are 
baptised. 

While all the external works of the Deity are com- 
mon to the three persons, there are, in the economy 
of redemption, certain offices or works, peculiar and 
appropriate to each. The Father, according to the 
tenor of the everlasting covenant, sent the Son to ful- 
fil his engagements as the surety of his people. 
The Son, being thus sent, did so— by magnifying 
the law and satisfying divine justice for them — by 
his obedience, in our nature, unto the death. And 
the Spirit is sent, by the Son, to apply the bless- 
ings of the purchased redemption to our souls ; 

to take of the things of Christ, and to shew them 
unto us.**' It is this redeeming God, in covenant, 
who is our God. 

This covenant was revealed to Abraham, to Mo- 
ses, to the children of Israel. Jehovah was their 
God in a manner in which he was not the God of 
other nations. He is the God of all by creation, by 
preservation, by government ; but he is the God of 
his chosen people in a peculiar sense, as he is en- 
gaged, by the everlasting covenant, to interpose for 
their deliverance from guilt and misery, and to re- 
store them to purity and happiness. But is it not pre- 
sumption in man, who is a worm— in the son of 
man who is a worm — ^man who is sinful dust and 
ashes," to claim the great and holy Jehovah as his 
own peculiar property ? It would be the highest pre- 
jsumption to do so without a divine warrant. But 



DISCOURSE XI. 



25S 



surely, instead of being criminal audacity, it be- 
comes our indispensable duty to give our assent to 
the declaration of Jehovah, when, in the everlasting 
covenant, he says, ^' I am the Lord your God f * 
to believe his promise, for this is the covenant I will 
make with you in these days, " I will be your God, 
and ye shall be my people."" 

Great, no doubt, unspeakably, inconceivably great, 
is the gift which is here promised — truly wonderful 
the condescension and love displayed in it; for what 
can God give more than himself to man, guilty man, 
who deserved to be banished from his favour for ever? 
But great as the gift of himself is, God knows that 
nothing less can be a suitable portion to the soul 
that he hath made, nothing less can fill its immense 
capacities, or satisfy its boundless desires. Let us 
not, therefore, under the disguise of humility, che- 
rish a spirit of unbelief, but let us receive Jehovah 
as he offers himself to us; let us believe the declara- 
tions and promises of the new covenant ; let us say, 
" this God is our God." This is the God whom 
we have chosen for our portion. This is the God whom 
we love with all our hearts, for he hath shown him- 
self gracious unto us. This is the God in whom we 
place our confidence for all that we need. This is 
the God in whom we glory. " Other lords and gods 
have too long had the dominion over us, but, from this 
time forth, we will make mention of his name." 
This God is our God, what can we say more? This 
is an honour that believers only can claim^ a happi- 

4> 



256 



DiSCOUESE XI. 



ness which they only can enjoy It is beyond des- 
cription, above all praise. This God is our God, — 
all the divine persons are ours. The God and Fa- 
ther of our Lord Jesus Christ is our Father. God 
the Son is our Saviour, who hath bought us with his 
blood. God the Holy Spirit is our monitor, our guide, 
our sanctifier, our comforter. — All the divine perfec- 
tions are ours, and are engaged to promote our felicity. 
The divine wisdom is ours, to direct us in all our diffi- 
culties, — the divine power is ours, to protect us amid 
every danger, — the divine mercy is ours, to sympathise 
with us in every trial, — the divine goodness is ours, 
to supply all our wants, — the divine justice is ours, to 
vindicate our cause, and to render a recompense 
to our enemies — the divine faithfulness is ours, to 
accomplish, in our experience, " the exceeding 
great and precious promises,^' — the divine immutabi- 
lity is ours, as the firm foundation of our hopes, — and 
the divine eternity is ours, as the date of our happi- 
ness. — " This God is our God," he is to us what he 
is to himself, the source of felicity, and this source is 
infinite, always full and always overflowing. -'Whom 
have I in the heavens but thee," may every believer 
say, and there is none in all the earth whom I 
desire besides thee ; my flesh and my heart faileth, 
but God is the strength of my heart and my portion 
for ever." 

III. This declaration expresses the perpetuity of 
the church's claim. This God is our Qodifor ever 
and ever. 



DISCOURSE Xf. 



257 



How long will he be our God ? As long as he ex- 
ists, and as long as we shall exist, that is, to all 
everlasting. What an overwhelming, but at the 
same time, what a delightful thought ! It is eternity 
that crowns the privileges of the saints. Great as 
these are, were they only continued for a limited pe- 
riod, the greater would be the loss when that period 
expired. In proportion to the measure and degree 
of happiness must be the misery, when that happi- 
ness ceases to be enjoyed. But such a dismal change 
believers have no reason to fear. Are we formed for 
immortality, are we destined for eternity ? The por- 
tion allotted for us, and which is given us, is com- 
mensurate with that duration ; for it is God himself, 
and " he liveth for ever and ever." He is not the 
God of the dead but of the living." We read and 
we hear of the death of the saints ; but, speaking 
according to the language of the Saviour, they never 
die. That which we call death, deserves not the 
name when applied to them, for so far from proving 
the extinction, or even tL e interruption, for a mo- 
ment, of their holy and happy existence, it is the 
appointed way, though dark and mysterious, by which 
they are introduced into the presence of God, where 
there is fulness of joy, and pleasures for evermore* 
All of them who have gone from this earth, in the 
ages that are past, are alive and w^ell in the consum- 
mation of their wishes and their hopes, and shall con- 
tinue to be so for ever and evero 



258 



DISCOURSE XI» 



God liveth to be their God, and as he never had 
a beginning, so he shall never have an end. As he 
is eternal and unchangeable in his nature, so also in 
his love unto his people. The covenant, according to 
which he hath disposed of himself, is an everlasting 
covenant. The condition of it is fulfilled by the 
blood of his Son, the only Mediator ; and this bloodhas 
obtained for them " eternal redemption.''^ Itsvirtue is 
infinite — its efficacy never decays — its power to save 
is not in the least diminished by all the multitudes to 
whomithasbeen successfully applied; and this secures 
their everlasting continuance in the enjoyment of God 
as their portion. Add to this, Jehovah having thus, 
in a manner honourable to all his perfections, given 
himself to his people, of this gift, great as it is, he 
never can repent — the unspeakable blessing bestow- 
ed, he never can recal ; for the same reasons that in- 
duced him thus to make them happy, remain in all 
their force to perpetuate their felicity. This pur- 
pose is not to be altered by any event that can take 
place in time, for what is there he did not foresee, 
and against which he could not provide? And the 
endless progression of revolving ages, instead of de- 
minishing, will increase their enjoyment. 

What abundant reason have we to exclaim, hap- 
py is the people who is in such a case as this ; yea, 
happy is that people whose God is the Lord !'* 
What a never failing source of consolation is this, 
amid all the vicissitudes of this passing scene, and 
in the prospect of the eternal world ! As we pur- 



DISCOURSE: XI. 



259 



sue our journey through life, we feel the strength of 
our bodies, and even the vigour of our minds, begin- 
ning to decay. While we look around us, we see all 
nature in perpetual change. We see day and night 
rapidly succeeding each other — the revolution of 
the seasons — years rolling on — the fashion of thisi 
world passing away." We feel the parting pang 
when we take the last look of our dear friends or re* 
Jatives, as they disappear from the face of the earth ; 
and we anticipate the change of our own existence 
by death, which hath already made many stages of 
advance upon us. To adopt the sublime and apposite 
language of an elegant author, we are witnessing 
changes every day amid the circle of our acquaint- 
ances : we go back in imagination, and find that 
such in every generation has been the lot of man : 
we look forward, and we see that to such end all 
must come at last. We lift our desponding eyes 
in search of comfort, and we see above us One 
who is ever the same, and of whose years there 
is no end. Amid all the vicissitudes of nature, 
we discover that central Majesty in whom there 
is no variableness nor shadow of turning. We 
feel there is a God,'' and that this is our God, " and 
from the tempestuous sea of life we hail that polar 
star, to which a sacred instinct hath directed our 
eyes, and which burns with undecaying ray, to 
lighten us among all the darkn^s of the deep^.'^ 
This God is our God for ever and ever. 



* Dr, Aiison> 



260 



I>ISCOURSE XI^ 



This subject teaches us, 

1. What an invaluable gift the Scripture is, and 
how diligently it ought to be improved by us. It 
is this alone which reveals to us the gracious char- 
acter of God — what our duty is — and in what our 
true happiness consists. It shews us the firm foun- 
dation of our faith and hope ; tells us of another 
and a better world, when this shall have passed 
away ; and bids us " look not at the things which 
are seen and temporal, but at the things which are 
not seen and eternal What enemies, therefore, to 
human happiness must those persons be, who would 
deprive us of it ? By an impious hand they would 
throw us back into the midnight gloom of pagan ig- 
norance, error, superstition, and abominations, — 
would dry up all our sources of consolation in this 
vale of tears ; would send forth " a killing frost" over 
the flowers and fruits of paradise, and extinguish 
the only light that points out the way unto it. 
The Scriptures contain the gospel of the grace of 
God, which reveals to us the only valuable know- 
ledge ; proclaims the pardon of our sins by the blood 
of Jesus ; the sanctification of our hearts by his Spi- 
rit ; dispenses comfort amid all the thousand ills 
which flesh is heir to," and opens the glorious 
prospect of life and immortality beyond death and 
the grave. O then, how precious should the word 
of God be to us ! more precious than thousands of 
gold and silYer.'' We should esteem it "more thau 



DISCOURSE XI. 



mi 



our necessary food/' We should peruse it careful- 
ly, and meditate upon it day and night. It should 
dwell in our hearts richly in all wisdom,'' that we 
may know in our happy experience that the sta- 
tutes of God are our song in this house of our pilgri- 
mage, that they are a lamp to our feet, and a light 
to our path." 

What gratitude is due to God for the in* 
stitution of the ordinances of the Gospel. It is 
in the church where God dwells in a peculiar 
manner, where he reveals his new covenant char- 
acter, and where he is contemplated and enjoyed 
by his people. Accordingly their language is, each 
for himself, ^' one thing have I desired of the Lord, 
that will I seek after, that I may dwell in the house 
of the Lord all the days of my life, to behold the 
beauty of the Lord, and to inquire in his temple.'' 
In the preaching of the everlasting gospel we hear 
this joyful sound, Glory to God in the highest, on 
earth peace and good will to men." That ^' God was 
in Christ reconciling the world unto himself, not im- 
puting their trespasses unto them : for he hath made 
him to be sin for us who knew no sin, that we might 
be made the righteousness of God in him." And 
these delightful truths are, in a symbolical manner, 
represented to our faith in the ordinance of the sup- 
per. This is one of the seals of the covenant in 
which Jehovah appears as our God. Do we not 
see here abundant reason for a song of gratitude ? 



262 



Discourse %t. 



^' O Lord we will praise thee : though thou wast 
angry with us, thine anger is turned away, and 
thou comfortedst us.**' Here we see strikingly ex- 
hibited, by sensible signs, how the Son of God, our 
Mediator, interposed from eternity for our relief ; 
how he engaged to become our surety — to assume 
our nature — to suffer and to die in our room ; — how, 
through his humiliation, we are raised to honour — 
through his poverty we are made rich — through his 
being made a curse we inherit the blessing- 
through his death we enjoy eternal life : in short, 
through his mediation God comes down to us, and 
we are brought back to God. It is only in the 
cross of Christ that J ehovah appears as our God- 
that the clouds of wrath, which our sins have gath 
ered around him, are dispelled, and that he *^ lifts 
upon us the light of his countenance.**' How 
should we rejoice and give thanks to God for this 
ordinance, that is so admirably calculated to intro- 
duce us to the enjoyment of himself, as our friend 
and as our portion i How many of the saints, at 
the table of the Lord^ have experienced the most 
sublime delights — have said, in the full assurance 
of faith, " truly our fellowship is with the Father, 
and with his Son Jesus Christ;'' — have said, howr 
venerable, how pleasant is this place, " surely this 
is none other than the house of God ; this is the 
gate of heaven." This God is our God for ever 
and ever ; he will be our guide even unto death. 



DISCOURSE XI. 



S. Some there are who ridicule the joys which 
spring from faith in the Gospel as nothing but 
the dream of enthusiasm, and consider the Gos- 
pel itself, with all the precious blessings that it 
offers to them, as unworthy of their reception : they 
seem to be persuaded of nothing but what they see, 
and wish to reduce every thing to the level of their 
own gross conceptions and feelings. Are there any 
whom I now address of this description ? any who^ 
instead of being inclined to choose Jehovah as their 
God, are determined to reject his counsel against 
themselves — to prefer the objects of sense and of 
time to those which are spiritual and eternal ? O ! 
think for a moment what will be the consequence of 
such a course. What are the great advantages you 
thus promise to yourselves ? ^' Will your unbelief 
make the faith of God without effect No : Je- 
hovah will be Gcd, though you should be atheists ; 
Jesus of Nazareth will be the true Messiah, though 
you should be infidels ; Christianity will be true^ 
though you should regard it as a cunningly devised 
fable; holiness will be essential to happiness, 
though you should " walk in the sight of your 
eyes, and in the ways of your hearts ; and, heaven 
will be the place of sublime and everlasting enjoy- 
ment to the righteous, though you should sink down 
into the depths of hell. Death will soon seal the 
inheritance of wrath that you have chosen, will call 
you to judgment and to eternity, though you should 



S64 



nsCOUESE XI. 



wilfully shut your eyes against every thing but the 
vain shew that has captivated your senses ; God 
must be true^ though every man should be a liar." 
Now the faithful God hath declared, he that be- 
lieveth shall be saved ; he that believeth not shall 
be damned.**' The sound of these last words is 
truly dreadful, but they are spoken with a merciful 
design. The voice of love is to be heard, even 
in the threatenings of the divine law, for they 
are salutary warnings unto the wicked " to for- 
sake his way, and his thoughts, and to turn unto 
the Lord, who will have mercy, and to our God, 
who will abundantly pardon." Such is his love, 
that he hath given his only-begotten and well- 
beloved Son to die for sinners of our race. He ex- 
hibits his Son to you in the Gospel, as the only Sa- 
viour, and calls upon you to trust in him for salva- 
tion from guilt, pollution and misery. Believe in 
the Lord Jesus Christ and you shall be saved." 
Listen to these encouraging invitations ; they are 
free, explicit, and unlimited : — " Ho every one that 
thirsteth, come unto the waters : and the Spirit and 
the bride say come : and let him that heareth say 
come : and whosoever will, let him take of the water 
of life freely." 



265 



DISCOURSE XII. 



ON THE FUTURE HAPPINESS OF THE RIGHTEOUS. 



PSALM XVII. 15. 

An for vie, I will behold thy face in righteousness : 
I shall be saiisfigd, when I awake, with thy likeness.'* 

Happy is the man who is in such a case as this ! 
For, by faith he hath obtained the victory which 
overcometh the world ; in the midst of tribulation 
he triumphs, and in the prospect of dissolution re- 
joices in hope of the glory of God. 

This happiness was the portion of David, the 
king of Israel, at a time when it might have been 
expected he would have been overwhelmed with 
sorrow and dismay. Then he was not seated peace- 
ably on his throne, enjoying confidence in his sub- 
jects as loyal and obedient, nor were the gates of 
the sanctuary open unto him, that without moles- 



266 



DISCOURSE xir. 



tation and alarm he might observe the public wor- 
ship of his God, in which he experienced so much 
delight; but it was when he was reduced to great 
distress, exposed to imminent danger, from " the 
Tvicked that oppressed him, from his deadly enemies 
who compassed him about." It is highly probable 
this refers to his being persecuted by Saul, and by 
those who joined in conspiracy ^^ ith him, and parti- 
cularly, w hen they appeared so formidable, that he 
was obliged to make his escape from the city, and 
to seek refuge in the wilderness ; for they hunted 
for his life with malignant subtlety and feroci- 
ous cruelty, like as a lion that is greedy of his 
prey, and as it were a young lion lurking in secret 
places.**' 

Is any person afflicted ? let him pray. This was 
the exercise of the man after God's own heart. Con- 
scious of his integrity, and of the uprightness of his 
cause, he prays that the Lord would disappoint 
his enemies, and grant him deliverance. Wicked 
and ungodly though they were, he properly views 
them as permitted and raised up by a mysterious 
Providence to fulfil his purposes, as instruments in 
his hand, which he would throw aside when he had 
no more work for them to accomplish ; and though 
they should be prosperous and successful for a sea- 
son, their felicity is not to be envied, for it is car- 
nal in its nature, short in its duration, and misera- 
ble in its consequences. Arise^ O Lord, disap- 



6 



DISCOURSE XII. 



267 



point him, cast him down : deliver my soul from 
the wicked, which is thy sword : from men which 
are thy hand, O Lord, from men of the world, which 
have their portion in this life, and whose belly thou 
fillest with thy hid treasure : they are full of chil- 
dren, and leave the rest of their substance to their 
babes. As for me, I w^ill behold thy face in right- 
eousness : I shall be satisfied, when I awake, with 
thy likeness."*' 

What a noble portrait ! what an exalted figure 
do the righteous make, when contrasted with the 
mean and sordid character of the wicked ! How strik- 
ing the difference between the sweet singer of Isra- 
el, who could tune his harp to the strains of heaven 
in any earthly situation, and those whose views were 
confined to a present life ? His eye is not dazzled, 
nor his imagination carried away by the gilded va- 
nities of time, but his faith and hope are fixed on 
the real, substantial, and unfading glories of eterni* 
ty. Thus he was supported and comforted amidst 
all that he now suffered, or could afterwards befel 
him. " As for me, I will behold thy face in right- 
eousness : I shall be satisfied, when I awake, with 
thy likeness.'*' 

By the face of God, I understand God himself, 
or the divine character as made known by himself. 
To behold his face is to contemplate the divine 
character, and to enjoy the divine favour. This is 
enjoyed by the saints partly in this life ; but not 
N 2 



2C8 



DISCOURSE Xtl. 



in that full and perfect manner of which David 
here speaks. 

" I will behold thy face in righteousness!'^ This 
may refer, either to the character of God and his 
favour, that the one shall be contemplated and the 
other enjoyed in a perfect consistency vrith all 
that is holy and righteous ; or to the character 
of David, and of all those who shall be made 
partakers of this distinguished privilege, that 
they are righteous, for only " the pure in heart 
shall see God." The latter sense appears to me 
to be the most natural, for, according to the original, 
the arrangement is, and I can find no good reason 
why it should not have been preserved in the trans- 
lation, I in righteousness will behold thy face.**"* 
As if David had said, I am convinced of the right- 
eousness of my cause ; though persecuted by my ene- 
mies I wish always to have in view the glory of 
God, and to be upright before him in all that I 
do ; being fully persuaded that the righteous only 
shall shine forth as the sun in the kingdom of God." 

He looks forward, not only to death, when his 
soul shall be made perfect in righteousness and ho- 
liness, but to the resurrection of the body, when the 
happiness of his whole person shall be consummat- 
ed. This is plain from the language here used, 

when I awake J I shall be satisfied with thy like- 
ness." The soul never sleeps^ and therefore needs 
not to be awakened. The state of the bodies of the 

5 



DISCOURSE XII. 



269 



saints, however, after death, is frequently compared 
to a sleep, and their resurrection to an awakening 
out of sleep. They that sleep in the dust of the 
earth shall awake, some to everlasting life *. I in 
righteousness will behold thy face : I shall be sa- 
tisfied when I awake with thy likeness." 

In the illustration of this subject, I propose, 
firsts to consider the happiness of the righteous in 
a future world, which is here the object of their 
faith and hope : And, secondly^ the comfort which 
the believing prospect of it affords in a present life. 

I. Let us consider the happiness of the righte- 
ous in a future life which is here the object of their 
faith and hope. 

It merits special notice that it is the righteous 
only who either have a right to this happiness, or 
are fitted to enjoy it. " I in righteousness will behold 
thy face," says the psalmist^ referring to his charac- 
ter as different from that of the men of the world, 
whom he describes in the preceding verses. 

What was David ? He was " by nature a child 
of wrath even as others.'' " He was shapen in ini- 
quity, and in sin did his mother conceive him -f-." 
But by the grace of God he was justified and sanc- 
tified. The righteousness of the Messiah, who was 
to be cut ofi*, but not for himself, was by God im- 
puted to him, and therefore he had a right to this 



* Dan. xii. 2. t Psalm li. 5. 

N 3 



270 



DISCOURSE xir. 



happiness : For " he describes the blessedness of 
the man/' and he describes what he knew from ex- 
perience, whose transgression is forgiven, whose sin 
is covered, and to whom the Lord imputeth not ini- 
quity And to whom the Lord imputeth not 
iniquity he imputeth righteousness, a righteous- 
ness without any works of theirs, even the right- 
eousness of our Lord Jesus Christ. This the 
Apostle Paul explains at large in his epistle to the 
Romans. David was not only justified freely by 
the grace, but he was also sanctified by the Spirit 
of God. He had his prayer answered, create in 
me a clean heart, O God, and renew a right spirit 
within me The principles of righteousness 

and of holiness were implanted within him, by 
which he- was qualified, in some measure, to enjoy 
the happiness which he had in prospect. Thus 
he delighted in the love and in the practice of right- 
eousness. " I hate vain thoughts : but thy law 
do I love." " I thought on my ways, and turned ray 
feet unto thy testimonies];.''' — This is a brief out- 
line of the character of David, and of all those who 
shall enjoy happiness in a future life, which you 
should remember while I consider the happiness 
itself. 

Firsts I observe, that this happiness consists in 
the contemplation of the divine character. " I will 
behold thy face," plainly implies that God himself, 

» Pfi. xxxii. 1, 2. t Ps. li. 10. J Ps. cxix. 59, 113, 



DISCOURSE XII. 



271 



or the divine character, shall be contemplated by 
the righteous in heaven. Whether the divine es- 
sence or substance shall be seen in heaven, is a ques* 
tion which I leave undecided, as too high for me, 
without staggering the faith, or impairing the com- 
fort of the Christian. Although I am inclined to 
think that the Eternal, the Infinite Spirit, who fills 
immensity with his presence, cannot be the direct 
and immediate object of perception to any of his 
creatures, even in their most perfect state of existence, 
yet it is suflScient at present to admit, that the di- 
vine character will be revealed in heaven in the 
most glorious manner, and will be contemplated and 
admired by the saints, to their utmost satisfaction 
and delight. 

Here God is to be seen in every object which 
strikes our view,— in the splendour of the heavens— 
in the beauty of the earth — in the expanse of the 
ocean. He is also to be seen in the dispensations 
of Providence, whether inviting or alarming; " for 
whoso is wise and will observe those things, even 
they shall understand the loving-kindness of the 
Lord God is to be seen more clearly, and more 
fully in his word, and in the ordinances which he 
hath appointed in his church, for his power and his 
glory are to be seen, and have been seen, in the 
sanctuary. 



* Psalm c\lL4S. 
K 4 



212 



ErlSCOtRSE XII. 



To the righteous, the grand object of con- 
templation shall be the same in heaven that it 
was on earth, the difference will be in the manner 
in which, or the medium through which^ it is view- 
ed. There God will be contemplated by the saints 
in every object which is presented before them. 
The works of his hands shall there proclaim, in the 
clearest and most impressive manner, the glory of 
his wisdom, of his power,, of his holiness, of his 
truth, of his righteousness, of his goodness, of every 
perfection of his nature. He will be beheld in the 
material part of the creation, which shall be appro- 
priated for the habitation of the saints, " in the new 
heavens and new earth wherein dwelleth righteous- 
ness,'' in the many mansions of our Father'^s house, 
which shall be fitted up, and prepared in such a 
style of elegance and splendour, as will most illus- 
triously display the skill and power of the supreme 
Architect, and will be admirably suited to the dig- 
nity and felicity of all who dwell in them. He 
will be beheld in the intelligent and pure part of his 
creation, whom he hath appointed and prepared to 
reside in his presence. In the innumerable com- 
pany of angels" who shall surround his throne,— 
clothed with light, — flaming with love, — with the 
most profound reverence and humility, intense in the 
study of the mysteries of redemption, — burning with 
zeal for his honour, — ready to fly in the fulfilling 
of his word. In " the spirits of just men made per- 
fect/'— in the many sons brought to glory, deeply 



DISCOURSE XII. 



273 



sensible of their guilt and unworthlness,— filled 
with admiration of the sovereignty and riches of di- 
vine grace, — wondering at the nature, the kind, the 
extent, the perfection, the perpetuity of the happi- 
ness conferred on them ; with hearts swelling with 
gratitude, and pouring forth the sweetest and no- 
blest accents of praise to God and to the Lamb. 

But, above all, God will be seen in heaven in his 
incarnate Son, as He appears " in the midst of the 
throne as a Lamb that hath been slain." This 
will be by far the most attractive object in heaven. 
The eyes of all the inhabitants will be directed to 
it, and fixed on it. God will be seen there in a 
manner in which he will not be seen any where 
else. All the rays of the divine perfections meet 
in Christ, and shine forth with a peculiar glory. 
Jehovah, as the God of salvation, will be contem- 
plated as contriving the plan of redemption in 
Christ ; as accomplishing it by him ; as being well 
pleased with the righteousness of him who, for the 
sufferings of death is crowned with glory and honour. 
The redeemed of the Lord who shall return, and 
come to the Zion above with songs, will contem- 
plate in Christ the sovereign love of God as the 
source of their ransom, — the previous sufferings and 
death of Christ as the price of it, — his present glo- 
ry and felicity as the pattern of theirs, and as the 
pledge and security for their everlasting continuance. 
No wonder, therefore, that their song of praise is. 

Unto him that loved us, and washed us from our 



274 



DISCOURSE XII. 



sins in his own blood, and hath made us kings and 
priests unto God and his Father, to him be glory 
and dominion for ever and ever. Amen.'' 

Secondly^ This happiness consists in the full and 
uninterrupted enjoyment of the divine love. Be- 
holding the face of God is an expression which 
seems to denote more than the contemplation of the 
divine character, it also includes the enjoyment of 
the divine favour or love. Thus, when Jehovah 
threatens to visit his ancient people with the tokens 
of his displeasure, he says, " I will shew them the 
back, and not the face in the day of their calami- 
ty Absalom is said to have dwelt two full 
years in Jerusalem, and saw not the king's face 
that is, he enjoyed not the tokens of his love or 
the intimacies of his friendship. 

The righteous are upon earth peculiarly Interested 
in the divine favour. Being justified by faith they 
have peace with God through our Lord Jesus Christ. 
Through Christ they have access into the grace or 
favour in which they stand." But though they 
have seen the face of God in love, yet he does not 
always smile upon them. The light of his counte- 
nance is frequently withdrawn, so that they walk in 
darkness solitary and sad. But hereafter in heaven 
they shall see his face continually. It shall never 
wear a frown, and no cloud shall ever arise to inter- 
rupt the pleasing, the enrapturing view. All the 

• Jer. xviii IT. t % Sam. xiv. 28. 



DISCOUTISE XII. 



275 



children of the kingdom shall be supremely happy in 
the smiles and blessings of a Father in whose heart 
benevolence knows no bounds and no change, and 
whose hand is always powerful and ready to bestow 
whatever his heart inclines. They shall never lose 
sight of their interest in his favour. The streams 
of his goodness shall meet with no interruption, as 
they flow into the enlarged capacities of their souls. 
They shall rest in the full undecaying assurance of 
his everlasting love. In his presence there is fulness 
of joy ; at his right hand there are pleasures for ever- 
more." 

Thirdly^ This happiness consists in perfect con- 
formity to the divine image. " I shall be satisfied 
with thy likeness."^ 

David, when he was in this world, is styled " a 
man after God's own heart*."" However much 
this may describe him, in his oflScial character, as a 
king or ruler in Israel, it equally belongs to him as 
a saint renewed in the spirit of his mind ; for we find 
no such character given to a wicked man. Besides, 
the person v^ho, from a sense of the divine authority, 
is conscientious in performing the public duties of 
office, will find the same reason for the performance 
of private and personal duties, of fulfilling all the 
will of God, as the Apostle Paul expresses it -f*. 

To be " a man after God's own heart,''* there- 
fore, is not peculiar to David. This honour ha^li 

• 1 Sam. 13. 14. t Acts, xiii. 82. 
N 6 



276 



DISCOURSE XII. 



the saints. All of them are created after the im- 
age of God, in knowledge, in righteousness, and in 
holiness/' All have the law of God written in their 
hearts. This is the subject of their study, the 
source of their delight, the rule of their obedience. 
What God's will is, for them to believe, to do, and 
to suffer, is their will. The divine mind, heart, 
or image, is at once the model and the standard of 
their character. 

But though they are like unto God in having 
his image drawn upon their hearts, yet they are far 
from attaining perfect conformity unto it in this life. 
The remainder of ignorance and pollution which 
cleaves to them occasions much uneasiness. It is 
indeed the chief thing which distresses them, and 
causes them to pour forth their complaints in the 
bitterness of their souls, and to sigh after complete 
emancipation from the body of sin and death. 
Here they are not so like unto God as they ought 
to be, or as they would wish to be, but as perfect con- 
formity to the divine image is the object of their 
desire, so it shall be their attainment in due time. 
At death their souls shall be made perfect in ho- 
liness. From their understandings every cloud shall 
be dispelled, from their hearts every stain shall be 
washed away. They shall be so like unto God, 
that not only no spot or blemish of corruption shall 
be seen on them, but they shall be placed beyond 
the very possibility of sinning. 

What a just and pleasing idea of happiness doea 



DISCOURSE XII. 



277 



this enable us to form ! Holiness is the grand prin- 
ciple of happiness. The absence of all sin easily 
and satisfactorily accounts for the absence of all mi- 
sery. But where there is no positive misery, hap- 
piness may still be incomplete, in so far as additions 
may be made unto it. And this no doubt is true with 
respect to the saints who are in heaven, and those also 
who shall arrive there, while their bodies are left in 
the grave : All that constitutes human nature does 
not then enjoy the felicity to which it is destined. 
But the flesh rests in hope, and when it shall awake to 
the resurrection of life, there shall then be an accession 
to their glory and to their joy. To their glory, as 
their incorruptible bodies shall then be reunited to 
their^souls ; to their joy, inasmuch as the perfection 
of their entire nature must afford greater pleasure 
than that of a part. At the second appearing of 
our Lord Jesus Christ to raise the dead and to judge 
the world, their likeness to" God and to Christ shall 
be consummated. " Beloved, now are ye the sons 
of God, and it doth not yet appear what ye shall be, 
but ye know that when he shall appear ye shall be 
like him, for ye shall see him as he is.*" 

Fourthly^ This happiness shall at last be full 
and complete. " I shall be satisfied with thy like- 
ness.''' 

The satisfaction of man may be said to consist in 
having objects fitted to employ all the powers and to 
gratify all the desires of his nature those powers 



278 



piscouRSE xri. 



and desires which were originally implanted in his 
constitution, which were perverted and debilitated 
by sin, but are renewed and restored by the grace 
of God. 

Here many occurrences take place which prevent 
the righteous from enjoying that satisfaction after 
which they aspire. Their mind's eye is frequently 
weak and dim, so that they cannot see divine objects 
so clearly as they desire to see them. By the 
temptations of Satan, by the allurements of the 
world, by the operations of sin in them, their affec- 
tions are often misplaced, or wandering after forbid- 
den objects ; their desires also, through remaining 
ignorance and unbelief, are often irregular ; and 
therefore it is not surprising that here they meet 
with many disappointments^ But hereafter they 
shall enjoy full satisfaction, arising from the con- 
templation of the divine character, the enjoyment 
of the divine love, and the possession of the divine 
likeness. There shall be no power of the understand- 
ing but will be employed with vigour and with plea- 
sure on the most glorious objects. Every discovery 
will be made which shall afford the most exquisite 
delight, and no discovery will be withheld which 
shall occasion the smallest anxiety to obtain* The 
most pure and refined taste will be gratified with the 
admiring view of the sublime and the beautiful, of all 
that is good, amiable, and excellent, in their original 
perfection. The active powers will follow in the 



DISCOURSE XII. 



279 



train of the intellectual, and will be engaged in the 
noblest and most exalted services, in the worship of 
God and of the Lamb. 

There will be no desire left unsatisfied ; none but 
will be gratified in the highest degree. The de- 
sire of seeing God face to face, and of being like 
him, will absorb all the rest. The objects of their 
faith and hope will then be completely realised. 
Imagination itself, even the imagination of the 
saints in heaven, will not be able to paint scenes 
more splendid than what they see, or their hearts 
to conceive more pure and exalted pleasures than 
what they enjoy. The wonderfully improved and 
expanded capacities of their souls, " shall be filled 
with all the fulness of God.*" Their desire after 
immortality shall also be completely gratified ; for 
their happiness shall be without interruption, and 
without end. " They shall hunger no more, neither 
thirst any more ; neither shall the sun light on them, 
nor any heat. For the Lamb which is in the midst 
of the throne shall feed them, and shall lead them 
unto living fountains of waters, and God shall wipe 
away all tears from their eyes^." 

When the Christian arrives in heaven, he may 
adopt, with a little variation, the language of the 
Queen of Sheba to King Solomon, in still higher 
strains : O God ! " It was a true report that I heard 
in mine own land of thy acts, and of thy wisdom,'^ 

♦ Bev. Tii. 16, 17. 



280 



DISCOURSE XII. 



of the glory and happiness of thy palace. " How- 
beit, I believed not fully the words as I ought to 
have done, until I came, and mine eyes have seen 
it ; and behold the half was not told me : thy wis- 
dom and prosperity exceed the fame which I heard. 
Happy are thy men ; happy are these thy servants, 
which stand continually before thee, that hear thy 
wisdom,^' and behold thy face*.'' 

II. Let us now shortly consider the com.fort 
which the believing prospect of this happiness affords 
to the righteous in a present life. 

We find the words of the text uttered by David 
as a source of consolation to him amidst the tempta- 
tions and afflictions to which he was exposed, and 
in the prospect of death and the grave. 

1. The faith and hope of future happiness afford 
comfort to the righteous, as it is thus that the mind is 
fortified against envying the prosperity of the wicked. 

There are some situations in which the men of 
the world are placed, which, to the eye of sense, are 
exceedingly desirable, and which present powerful 
temptations, even to the righteous themselves, to 
make them discontented with their own lot, and to 
envy that of others. Behold a man raised to the 
highest rank in the state, possessed of great riches, 
invested with extensive power and influence, faring 
sumptuously every day, having a splendid train of 



* 1 Kings X. 6, 7, a 



DISCOURSE XII. 



281 



servants, a numerous and flourishing family, and 
the fair prospect of transmitting his name, with ho- 
nourable distinction, to distant ages. Such a scene 
as this may engage the fancy, and excite envy in 
the breasts of those whose views are bounded by this 
vain and transitory world ; but the righteous, Avho 
believe in a future state of existence, and rejoice in 
the hope of future happiness, instead of envying, 
pity the man who knows no better, and therefore 
who knows not what true happiness is. This was 
the temper of mind which David displayed on this 
occasion. And what were all the prophets, apostles, 
and disciples of the Lord Jesus, who suffered mar- 
tyrdom in the cause of Christ ? They did not envy 
the power, splendour, or prosperity, with which their 
persecutors were clothed, but were happy in the 
prospect of escaping from their hands, to receive " a 
crown of glory which fadeth not away.**^ 

g. The believing prospect of future happiness af- 
fords comfort to the righteous amidst all the suffer- 
ings of a present life. David, when he uttered the 
words of the text, was in a situation of great distress. 
He was a wanderer in a wilderness ; his dependants 
had forsaken him ; his friends had become ungrate- 
ful ; his subjects rebellious ; enemies had risen up 
against him on every side ; — he was enduring open 
and violent persecution from those who had thirsted 
for his blood, but he had, in the faith and hope of 
future blessedness, a joy with which a stranger does 



282 



DISCOURSE XII. 



not intermeddle. Amidst all the afflictions, ye 
saints of the Most High^ with which you are visit- 
ed, this also will afFord you comfort. You may be 
exposed to bodily trouble, — to mental anxiety, — to 
the loss of property, of friends, of relatives, — to the 
loss of reputation by malicious tongues, — to the loss 
of liberty by lawless power: but whatever may be 
your lot in this vale of tears, an overflowing source 
of consolation remains, a peace which the world can 
neither give nor take away. These afflictions are of 
short duration, and shall have a glorious issue. " For 
your light affliction, which is but for a moment, 
worketh for you. a far more exceeding and eternal 
weight of glory." And w^hen affliction is properly 
improved, it will lead you the more eagerly to 
contemplate and to desire the better country, which 
is an heavenly^ as nighty wbieli hides the earth, 
reveals the sky. 

3. The believing prospect of future happiness ^ 
fords consolation to the righteous in the view of 
death and.the grave. There is something sad and 
awful strikes us in looking forward to the termina* 
tion of our journey in this world. Then we leave 
the scenes of active usefulness and pleasure in doing 
good to man. We bid farewell to our friends and 
relatives, who have been our fellow travellers, who 
are anxious we should remain with them a little 
longer, but are left behind to mourn their loss. We 
part with our bodies to be consigned to the silent 



DISCOURSE XII. 



283 



grave, to moulder into dust: And the soul goes 
to visit invisible regions, never to return. But the 
true Christian finds a sufficient antidote against all 
that is fearful and revolting in death and the grave. 
He believes that the righteous have hope in their 
death, that death is gain to them, for then they 
depart to be with Christ, which is far better,''' 
that it is the appointed means of finishing their 
course of labour and of suffering, and of crown- 
ing their joys, — that then their bodies sleep in 
the dust till the resurrection, when they shall 
be awakened glorious and immortal, like the gloria 
ous body of Christ. Having such views, they can 
say, Yea, though we walk through the valley of 
the shadow of death, we will fear no evil : for thou art 
with us ; thy rod and thy staff they comfort us.**' 
Having such hopes, death, instead of being an ob*- 
ject of aversion, becomes an object of desire. " Will- 
ing rather to be absent from the body and to be pre- 
sent with the Lord.'' 

This subject teaches us how thankful we ought 
to be to God for the gospel, which brings life and 
immortality to light. The immortality of the soul, 
the resurrection of the body, and a future state of 
happiness, are important doctrines, for the confirma- 
tion of which w^e must depend on divine revelation 
alone. By the light of nature they are suggested, by 
a more sure word of prophecy they are established. 
To the Old Testament church they were revealed as 
well as to the New, but to us they are illustrated in 



28i 



DISCOURSE XII. 



a more clear and distinct manner ; and as our privi- 
leges are greater our attainments ought to be greater 
also. But, alas ! how few among us can say with Da- 
vid, " as for me, O Lord, in righteousness I shall 
behold thy face." If we would reach this high at- 
tainment, let us make daily use of the word of God ; 
let us search it with attention, and improve it by 
faith, that we may find it to be a source of consola- 
tion to us at all times, that we may be enabled to 
say, thy statutes, O God, have been our song in 
this house of our pilgrimage." With the staff' of 
the promise in the hand of faith, let us go on our 
way rejoicing. 

This subject also teaches us, that death makes no 
radical change on the character, on the exercises, or 
on the enjoyments of the righteous. These are only 
improved and perfected at death. The righteous 
then are righteous still — their exercise her«; was spi- 
ritual contemplation — their enjoyment here was the 
enjoyment of God as their portion, and hereafter 
they shall see God, and enjoy him for ever. Hea- 
ven, though a region unseen, is not unknown to the 
righteous. In faith, in hope, in holy desire, they 
have frequently gone thither. Before they actually 
arrive there they are acquainted with the character 
of the inhabitants, with the nature of their employ- ^ 
ments, and of their pleasures. What say you, 
Christians, to this ? Does not this exactly accord 
with your experience ? Did you not this very day 
see the power and glory of God in the sanctuary ? 



DISCOURSE XII. 



285 



Had you not a glimpse of the promised land ? Did 
you not see the King in his beauty, and the land 
which is afar off? When sitting at the table of your 
Lord and Saviour, had you not a foretaste of the 
joys of immortality ? Could you not say, when you 
had fellowship with one another in that sacred or- 
dinance, " truly also our fellowship is with the Fa- 
ther, and with his Son J esus Christ What was 
this but the happiness of heaven upon earth, but 
to taste the pleasures of eternity in the moments of 
time ? And let all of you be instructed, that if you 
would be happy hereafter, you must, in the present 
life, be prepared to enjoy true felicity. 

Seriously consider who has a right to the happi- 
ness of a future world, and who shall at last enjoy 
it. Those only who have a right in the sight of God 
to the holy ordinance of the supper, which we have 
been this day observing, have a right to heaven ; for 
such are clothed with the righteousness of Christ, 
such are prepared for heaven, for they are renewed 
in the spirit of their minds. Those of you, there- 
fore, who have been worthy communicants this day, 
those of you who have tasted that the Lord is gra- 
cious, those of you who are fully assured, on suffi- 
cient grounds, of your interest in the divine favour, 
and who can say, each for himself, " as for me, in 
righteousness I will behold thy face, O God : I shall 
be satisfied, when I awake, with thy likeness,^ those 
of you shall have your happiness consummated in 
due time. But who among us can say this I trust 



286 



DISCOURSE XII. 



some can, though It is probable the number be small. 
But what is it you can say Once indeed we enjoy- 
such triumphs of faith and of hope, but it is not 
ii^w with us as in months past. Our prospects are 
clouded, and we go mourning without the sun. 
Are you mourning over a sense of sin, as the cause 
of the Lord's withdrawing from you the light of 
his countenance Are you fervent in prayer, that 
the Lord would revive you again, that you may re- 
joice in him ? Are you resolved to seek him till you 
find him.^ and though you are in doubt of your love 
to him, yet while you firmly believe his wonderful 
love to sinners, you can have no doubt of your being 
grieved that you love him so little, and of your be- 
ing desirous to love him more ? then we congratulate 
you as the " blessed who hunger and thirst after 
righteousness, who shall be filled." But some one 
may be saying, I cannot affirm much of my com- 
fortable experience in religion, it has been so 
changeable and so deceitful, but I am now not 
so anxious about sensible comfort to my soul, as 
about firmly believing the promise of a faithful 
God. I am now brought humbly to depend on 
the grace of God for the supply of all my wants, 
on the righteousness of Christ as the foundation of 
my acceptance with God, and thankfully to taste of 
the goodness of his house, as he is pleased, in tlie 
sovereignty of his wisdom, to dispense it unto me, 
convinced that the least crumb is more than what I 
deserve. Then I hail you as " the righteous who 



DISCOURSE XII. 



287 



shall shine forth as the sun in the kingdom of our 
Father and the way which you have chosen is the 
very way in which you can expect to make the most 
rapid progress in the divine life, and to rise to the 
highest assurances of the divine love ; for they that 
thus " wait upon the Lord shall renew their 
strength, they shall mount up with wings as eagles, 
they shall run and not weary, and they shall walk 
and not faint.*" 

But what shall we say to those whose portion is 
in the present life ? Your cry is, what shall we eat, 
what shall we drink, and wherewithal shall we be 
clothed ? Your great concern is about your bodies, 
and things temporal; but your immortal souls, 
things spiritual and eternal, give you little or no 
concern. Your views are bounded by this little nar- 
row scene, which passeth away. You never once 
cherish the thought of eternity. It is here you wish 
always to remain. You never seem to smile but when 
the sun of prosperity shines upon you ; and when the 
storm of adversity beats upon your defenceless heads, 
you are miserable, for you are deprived of every source 
of consolation. But what is your happiness, even in 
your best days — when your coffers are most filled with 
hidden treasure — when your business is most flourish- 
ing and successful — when your family is most nume- 
rous and most promising ? What is all this happi- 
ness.^ It hath nothing but the name; it has no 
substance. It is a shadow which passeth away. In 
the hour of affliction, in the hour of death, it is fled, 



288 



DISCOURSE XII. 



and leaves nothing behind but the reality of disap- 
pointment, and the bitterness of sorrow. Be con- 
vinced, O worldly man, of your vanity and folly ! 
Consider that death is certain — that your soul is 
immortal— that eternity is awful. O look to Christ 
by faith, who is the only Saviour and Redeemer, 
who delivers from this present evil world, delivers 
from sin, from the wrath to come. Deliver me, 
O Lord, from men of the world, which have their 
portion in this life, and whose belly thou fiUest with 
thy hid treasure: they are full of children, and 
leave the rest of their substance to their babes. As 
for me, I will behold thy face in righteousness : I 
shall be satisfied, when I awake, wdth thy likenessc" 



THE E^kJ). 



Priuted by Balfour and Ciarks, 
Edinburgh. 



i 



I 



